Shabbat Parshat Matot-Mas'ei (m'vorchim) July 17-18, 2009 - 26 Tammuz 5769 This Shabbat is the 292nd day (of 354), 42nd Shabbat (of 50) of 5769 PIRKEI AVOT: In Israel - 2nd perek; In Chutz LaAretz - 1st perek ...SHIM'U D'VAR HASHEM BEIT YAAKOV V'CHOL MISHP'CHOT BEIT YISRAEL: 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 23 Tamuz - 3 Av (July 15-24) Earliest Talit & T'filin 4:46-4:53am Sunrise 5:45-5:50am Sof Z'man K' Sh'ma 9:14-9:17am (Magen Avraham: 8:20-8:25am) Sof Z'man T'fila 10:24-10:26am (Magen Avraham: 9:48-9:52am) Chatzot 12:45-12:45½pm (halachic noon) Mincha Gedola 1:21-1:21pm (earliest Mincha) Plag Mincha 6:18-6:14½pm Sunset 7:50-7:46pm (based on sea level: 7:45-7:41pm) Correct for TT 868 - Rabbeinu Tam (J'm) - 9:08pm 7:09 (6:18) Yerushalayim 8:26pm 7:26 (6:20) S'derot 8:27pm 7:24 (6:18) Gush Etzion 8:26pm 7:27 (6:20) Raanana 8:28pm 7:25 (6:19) Beit Shemesh 8:27pm 7:26 (6:20) Rehovot 8:28pm 7:27 (6:20) Netanya 8:29pm 7:23 (6:18) Be'er Sheva 8:26pm 7:25 (6:19) Modi'in 8:27pm 7:09 (6:20) Petach Tikva 8:28pm 7:09 (6:17) Maale Adumim 8:26pm 7:26 (6:19) Ginot Shomron 8:28pm 7:25 (6:18) Gush Shiloh 8:26pm 7:24 (6:18) K4 & Hevron 8:26pm 7:25 (6:18) Giv'at Ze'ev 8:26pm 7:26 (6:19) Yad Binyamin 8:28pm 7:27 (6:20) Ashkelon 8:28pm 7:16 (6:19) Tzfat 8:28pm 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... Tammuz has only 29 days, so Rosh Chodesh Av is only one day. And even though "as Av enters, we diminish simcha", we wholeheartedly "bench" this coming month, and in addition to all the things we ask of G-d, we add our prayer that Av becomes a complete month of comfort and joy in the rebuilding of the Beit HaMikdash. HAMOLAD YIH-YEH B’YOM RVII, T'SHA ESREI DAKOT V’CHAMISHA CHALAKIM ACHAREI TEISHA BABOKER. The molad is WED (July 22) 9h 19m 5p which is 9:58am Israel Summer Time In Rambam notation: WEDNESDAY 15:347 ROSH CHODESH MENACHEM AV YIH-YEH B'YOM RIVII HABA ALEINU V'AL KOL YISRA'EL L'TOVA: Rosh Chodesh Menachem Av is WED. The community that neglected a mitzva There is a Jewish community - a fine Jewish community, really - with shuls and schools and mikve, with an eiruv, a glatt slaughterhouse, kosher supermarkets and restaurants, Daf Yomi available in three languages at different times of the day, a great chesed infrastructure and community support of individuals with a variety of "situations". It isn't just the community as a whole that is so exemplary, its members are outstanding models of intelligent, learned, observant, sensitive and caring Jews. We could say that this community is perfect... except for one thing: There is one mitzva they don't follow, when they shecht (ritual slaughter) chickens, they neglect to cover the blood of the sh'chita as is required by the Torah and as is detailed in Halacha. KISUI DAM BE'AFAR. Their sh'chita is meticulous. All other aspects of bringing the chickens to the table are cared for beyond reproach, but they don't do KISUI DAM. Strange community, wouldn't you say? Hard to figure them out. It seems that way back when they started, they didn't know about KISUI DAM, or they didn't think it was so important. Or was it that they found it too difficult to do. And when they found out that the kashrut of the meat was not affected at all by their not doing it, they just didn't make the effort. Wonder how many TTreaders to this point still think that this Lead Tidbit is talking about a Jewish community that neglects the mitzva of KISUI DAM. The fact is, KISUI DAM is only a place holder for a different neglected mitzva. One that actually finds one of its sources in this week's sedra - KISUI DAM does not. But the real issue is "similar". We are talking about not one strange Jewish community, but about many, many not strange at all Jewish communities in many places around the world. Communities that have the shuls and restaurants and all the other things mentioned at the beginning of this piece, but somehow they seem to neglect one particular mitzva. We're not even going to claim that the neglected mitzva is more important than KISUI DAM (although it might be so claimed.) We are talking about communities and the individual Jews that make up those communities, who are very conscientious about Shabbat and Kashrut, about Taharat HaMishpacha and learning Torah and davening... but seem to sadly neglect - not everyone equally - the mitzva of YISHUV ERETZ YISRAEL, living in Israel. It should not be neglected. Matot-Mas'ei STATS Matot Mas'ei M&M of 54 sedras 42nd 43rd - of 10 in Bamidbar 9th 10th - lines in a Torah 190 189 379 rank 29th 30th 1st Parshiyot 9 8 17 P'tuchot 4 6 10 S'tumot 5 2 7 P'sukim 112 132 244 rank (Torah/Bam.) 24/7 12/5 1/1 Words 1484 1461 2945 rank 29/6 32/7 1/1 Letters 5652 5773 11425 rank 30/7 28/6 1/1 Mitzvot 2 6 8 positive 1 2 3 prohibitions 1 4 5 Drop in rank - p'sukim to words & letters - noticeable for Matot, drastic for Mas'ei - results from short p'sukim. P'sukim of Mas'ei are the shortest in the whole Torah. 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 Aliya16+12=28 p'sukim - 30:2-31:12 [P> 30:2 (16)] "And Moshe spoke to the leaders of the Tribes of Israel..." The first principle of the topic of Nedarim (vows & oaths) is that a person must fulfill the terms of his vow and it is prohibited to "profane one's word" [407,L157 30:3]. On the other hand, built into the Torah's laws are procedures for release from vows. These procedures also constitute a mitzva, viz. HAFARAT N'DARIM [406,A95 30:3]. A girl (12-12 yrs. old - officially called a NAARA) who vows can have her vows nullified by her father (only on the day he hears of them). Similarly (but with differences), a wife's vows can be nullified by her husband. (In this case, only some vows, those which affect the husband can be nullified by him.) MitzvaWatch In addition to HAFARAT N'DARIM, the nullification of a wife's or daughter's vow by husband or father, there is another aspect of this mitzva, known as HATARAT N'DARIM. This is the nullification of one's vows (those that halachically CAN be nullified) by a Rav-expert in the laws of N'darim or a panel of three dayanim (even laymen). Hatarat N'darim is a rare (but not unique) example of a mitzva that is considered Torah law, although there is no clear supporting text in the Written Word. The Mishna in Chagiga assures us that Hatarat N'darim is no less a Torah concept because of the lack of a written source-text. This is but another in a long series of demonstrations of the absolute necessity of defining Torah as BOTH the Written Word and the Oral Law and Tradition. [P> 31:1 (12)] G-d next commands Moshe to do battle against Midyan, and then to prepare to take leave of this world. Moshe drafts 1000 men from each tribe for the task. SDT: Commentaries point out that the People were reluctant to comply because they knew that Moshe would die shortly after successful completion of the battle. Moshe, on the other hand, enthusiastically complies with G-d's command, his personal interests to the contrary, notwith- standing. The Chatam Sofer notes that when G-d commands the battle against Midyan, He calls it NIKMAT BNEI YISRAEL, a revenge for Israel's sake. When Moshe calls the people to battle, he refers to revenge for G-d's honor. If the people would be fighting for their own honor, they might forgo the battle and not hasten Moshe's end. But to avenge G-d's honor, they dare not refuse. Pinchas is sent as "chaplain". The 12,000 strong army succeeded in killing all male Midyanites including five kings and Bil'am. The women, children, herds, flocks, and possessions of Midyan were taken as booty. The cities and palaces were destroyed. The army returned to the Israelite camp at Arvot Moav. Note: There is confusion among commentaries as to whether the tribe of Levi sent a contingent to fight this war or not. If they did, did Menashe and Efrayim combine as the tribe of Yosef, thereby keeping the total number at 12,000, or were there actually 13,000 who fought. Levi's probable involvement is due to the fact that the war was NOT for the purpose of conquest of territory; had it been, Levi would not be directly involved. If so, Menashe and Efrayim probably fought as the tribe of Yosef in this war against Midyan. Levi - Second Aliya 12+17+13=42 p'sukim - 31:13-54 [S> 31:13 (8)] Moshe, Elazar, and the tribal leaders went out to greet the returning army. Moshe was angry that the officers kept the women of Midyan alive since it was they who were instrumental in the downfall of Israel in the Pe'or affair and the consequent plague. The women and male children were killed; the girls remained captive. The soldiers were told to remain outside the camp for seven days because of their ritual impurity as a result of the war. SDT: The SHLA"H HAKADOSH asks and answers: Why did Moshe get angry with the officers for leaving the women of Moav alive? They were not commanded to kill them? He says that we are held responsible for things our logic tells us, even if we were not directly commanded. And we learn this from here. [S> 31:21 (4)] Elazar HaKohen sets down the laws of purification of vessels. Many of the details of "kashering" and "toveling" (which are not the same thing) of vessels are derived from here. [S> 31:25 (30)] G-d tells Moshe to order a counting of the spoils of war. The booty is to be divided equally between the soldiers on the one hand and the People on the other. Taxes of 1/500 were imposed upon the soldiers. Detailed itemization takes up many p'sukim of this portion. And then the half that went to the people is itemized. A tax of 1/50 (the standard amount for T'ruma) is imposed upon the people. These taxes were turned over to Elazar HaKohen. Detailed itemization takes up many more p'sukim. The officers approach Moshe with more gifts of gold in thanks to G-d for not losing even one person in battle. Shlishi - Third Aliya 19 p'sukim - 32:1-19 [P> 32:1 (4)] The Torah tells us that the tribes of Reuven and Gad were heavily laden with flocks of sheep and that they noticed that the lands of Ya'zeir and Gil'ad were particularly suited for raising livestock. The came before Moshe, Elazar, and the leaders of the People and they "mentioned" that the territory was good for animals and that they happened to have many animals. Note the unusual pasuk, 32:3, in which each of its 9 words is the name of a city. Rashi just mentions that these were cities in the former territory of Sichon and Og. Targum Onkeles, interestingly, does not leave the city names as they are in the Torah - which is usually the case, but he renders the names into Aramaic. This has been an observation only. [S> 32:5 (11)] They then requested permission to settle on the east bank of the Jordan River. Moshe's initial reaction is intense anger, fearing that the request of the two tribes would discourage the People of Israel from wanting to proceed into the Land, repeating the experience of the "spies" of almost 40 years earlier. [S> 32:16 (4)] The key objection on Moshe's part seems to be the potential negative effect on the rest of the People. To this, the tribes replied that they would be prepared to settle their animals and families "here" and they would surely accompany their brethren into Eretz Yisrael and not return to the east bank until all is settled in the Land. SDT: In addition to the main "dressing down" that Moshe gives Reuven and Gad, there is a more subtle rebuke on another issue. The tribes offer to build enclosures for their flocks and homes for their children. Later, when Moshe gives them permission to establish themselves on the East Bank, he tells them to build homes for their children and accommodations for their animals. Your children go first. Then your property. It is important that we get our priorities straight in life. R'vi'i - Fourth Aliya 23+10+39=72 p'sukim - 32:20-33:49 The fourth Aliya is always the BRIDGE Aliya between two sedras when they are combined. This particular R'VI'I is THE longest Aliya in the Torah. There are seven whole sedras in the Torah with fewer p'sukim than this Aliya. [P> 32:20 (23)] Moshe's response is the administration of an oath (many details of the proper form of "conditions" are derived from this famous oath of the 2 tribes) agreeing to the request to settle on the east side of the Jordan iff (that's not a typo; it's the abbreviated form of "if and only if" and is a valid word on its own) the 2 tribes fight side by side with the other tribes of Israel. The Torah describes the cities that the 2 tribes established to settle their families and flocks prior to their crossing the Jordan. Perhaps the seemingly unnecessary details give us the message that we are dealing with part of Eretz Yisrael, and not just something extra- territorial. [P> 33:1 (39)] The sedra of Mas'ei begins with a summary listing of the 42 places of encampment during the years of wandering in the Wilderness. Most places are just listed; a few are anecdoted. The present day identity of many of these places is in dispute or unknown. This portion covers the Exodus from Egypt (the city of Ra-m'ses), the passage through the Sea, and the 3-day journey that brought the People to Mara, with its "water problem" (and solution). From there it was back to Yam Suf, before continuing into the Wilderness. Travelog These are the places of encampment and some comments... From (0) Ra-m'ses to (1) Sukkot to (2) Eitam to (3) Pi HaChirot to (4) Mara to (5) Eilim to (6) Yam Suf to (7) Midbar Sin to (8) Dafka to (9) Alush to (10) R'fidim to (11) Midbar Sinai to (12) Kivrot HaTaava to (13) Chatzeirot to (14) Ritma to (15) Rimon Peretz to (16) Livna to (17) Risa to (18) K'heilata to (19) Har Shefer to (20) Charada to (21) Mak'heilot to (22) Tachat to (23) Terach to (24) Mitka to (25) Chashmona to (26) Moseirot to (27) Bnei Yaakan to (28) Chor HaGidgad to (29) Yotvata to (30) Avrona to (31) Etzion Gever to (32) Midbar Tzin (which is Kadesh) to (33) Hor HaHar... This is where Aharon died at the age of 123, on Rosh Chodesh Av. Not only is this the only Yahrzeit mentioned in the Torah, but it is interesting that the date is NOT mentioned in Chukat, where we read of Aharon's death. It appears here in the recounting of the episode - on Shabbat M'vorchim Av. [S> 33:40 (10)] The Torah then tells us again that our presence was noted by the K'naani king of Arad in the Negev of Eretz Yisrael. We know from earlier in the Chumash, that the K'naani attacked the people after Aharon's death, but that is not mentioned here. Rather, the list of places then continues... to (34) Tzalmona to (35) Punon to (36) Ovot to (37) I'yei HaAvarim to (38) Divon Gad to (39) Almon Divlataima to (40) Harei HaAvarim to Arvot Moav (41). Apparently, the counting of the encampments includes their first point of departure, which we marked as 0. So the number 42 holds. We numbered from 0 to 41 so that Chashmona would could out as the 25th place of encampment and serve as a REMEZ to Chanuka from the Torah (among others). G'matriya of RA-M'SES = 430, the number of years from the original prophecy to Avraham Avinu in the BRIT BEIN HA'B'TARIM until the EXODUS (as in Sh'mot 12:40-41). The first stop out of Raamses is SUKKOT, G'matriya = 480, the number of years from the Exodus until the building of the First Beit HaMikdash - the arrival of the People EL HAMENUCHA V'EL HANACHALA (D'varim 12:9). So just the first leg of the wandering represents (numerically) the major first (and second) leg of the journey of Jewish History. SUKKOT, says the Baal HaTurim, got its name from the Heavenly Clouds that began "functioning" there. MIDBAR SIN got an extra YUD (which is TEN) to be SINAI to mark the fact that the ASERET HADIBROT were given there. - Baal HaTurim The Midrash says that it was at ALUSH that the People first received the Manna and where we spent our very first Shabbat. The Manna was given to the People of Israel in the merit of our mother Sarah, who was asked by Avraham to knead and bake cakes for the angels/guests. Her enthusiastic providing of food for others was repaid by G-d, Who provided food for Sarah's children more than 400 years later. The name ALUSH is a play on the word "I will knead". RITMA was the place from which the spies were sent, and therefore the place where the decree to wander the wilderness was pronounced. One can imagine a qualitative difference in the mental attitude of the people during the first 14 encampments as compared to those following Ritma. CHASHMONA was the 25th resting place of the People. Centuries later, there was a resting (from battle) on the 25th (of Kislev). The people through whom G-d wrought the miracles of Chanuka were the Chashmona'im. This is considered one of the "hints" to Chanuka from the Torah. Rashi points out that with 14 places before the decree to wander, and with 8 places in the final year, there were only 20 places that the People moved to and from in 38 years or so. That is not really all that much. G-d was merciful with the People even as He was punishing them. SDT: One commentary obseved that the initial letters (Rashei Teivot) of the first four words of Mas'ei are ALEF, MEM, BET, YUD. These are the initial letters of the four exiles of the people of Israel: EDOM, MADAI, BAVEL, and YAVAN. The P'SHAT (plain meaning) of the pasuk is the travelog of the people from Egypt to Eretz Yisrael. On this REMEZ (hint) level, it refers to the other travels, the one undertaken by the people throughout their long periods of exile. Chamishi - 5th Aliya22 p'sukim - 33:50-34:15 [S> 33:50 (7)] G-d speaks to Moshe in Arvot Moav and commands the People to enter, conquer, acquire, and settle the Land, according to the "Divine Lottery" This is one of the 613 mitzvot according to Ramban - The mitzva of YISHUV ERETZ YISRAEL, the mitzva to live in Israel. Ramban says that this mitzva applies in all times, including our own. Part of the mitzva, explains Ramban, is that the people of Israel may not shun G-d's gift and promise, and go conquer and settle elsewhere. Jews who live anywhere in the world out- side of Israel should always remember their "stranger in a strange land" status. Adopting someplace else as your own and removing Israel from your personal agenda, contravene the spirit (and maybe the letter) of this mitzva. [P> 34:1 (15)] The boundaries of the Land are detailed. These boundaries are now for the 9 tribes, since Reuven, Gad and half of Menashe have claimed their allotments on the East Bank. Read the description of the boundaries of the land that is being given by G-d to the Jewish People. To the Jewish People. To the Jewish People. To us. Unlike the identity of many of the encampments, we know where these boundaries are. Eretz Yisrael for the Jewish People goes at least (see next paragraph) from the Mediterranean Sea to the Jordan River. The Torah does not seem to indicate that parts of the Promised Land should become a foreign state - regular or demilitarized - or be given to enemies of the State of Israel or the Jewish People. In G-d's original promise to Avraham Avinu, the land to be given to his descendants was to be "from the Egyptian River until the great river, P'rat". The boundaries described in this week's sedra contain a territory significantly smaller than that which was promised. Our Sages tell us that the original promise includes territory to be added to Eretz Yisrael in the future, in the times of the Moshiach. Shishi - Sixth Aliya 14+8=22 p'sukim - 34:16-35:8 [P> 34:16 (14)] Next the Torah lists the new leaders of the tribes who will be in charge of the "Divine lottery" by which the Land will be apportioned. Elazar and Yehoshua are the overall leaders of the Nation. Kalev b. Yefuneh is the leader of Yehuda. Shimon: Shmuel b. Amihud. Binyamin: Elidad b. Kislon. Dan: Buki b. Yogli. Menashe: Chaniel b. Eifod. Efrayim: K'mu'el b. Shiftan. Zevulun: Elitzafan b. Parnach. Yissachar. Paltiel b. Azan. Asher: Achihud b. Shlomi. Naftali: P'dah'el b. Amihud. [P> 35:1 (8)] Following the general plans for dividing the Land, the People are instructed to pro- vide cities for the Leviyim [408, A183 35:2], since they, the Leviyim, do not receive Land as inheritance. The cities and their surrounding areas, number 48, including the 6 cities of refuge. Note that the measure of 2000 amot as "city limit" was subsequently borrowed by the Sages in fixing the distance outside the dwelling place that a person may walk on Shabbat, known as T'CHUM SHABBAT (even though the Torah's maximum is much greater). Rashi points out that there were three cities of refuge on each side of the Jordan River, even though in the western case, they would serve 9 tribes and in the eastern case, they would serve 2 tribes. An inference is drawn that there would be more careless homicides on the eastern side of the river. These cities, to be given by the tribes to the Leviyim, were given proportional to the populations of the tribes. Sh'VII - Seventh Aliya 26+13=39 p'sukim - 35:9-36:13 [P> 35:9 (26)] The cities of refuge (and the other 42 Levite cities,with some differences) serve to protect the inadvertent killer. Even a murderer flees to a protecting city pending trial. It is forbidden to kill a murderer until he stands trial and is found guilty [409,L292 35:12]. The inadvertent killer is sent - or he flees - to a city of refuge [410, A225 35:25]. The Torah presents guidelines for defining murder and inadvertent killing and sets down some of the court procedures, such as the prohibition of a witness also acting as judge in a criminal case [411,L291 35:30]. We are also warned not to permit substitute punishments for a murderer [412, L296 35:31] and the inadvertent killer [413,L295 35:32]. Strict adherence to all rules of justice assure us continued "quality living" in Eretz Yisrael, accompanied by the Divine Presence. MitzvaWatch Mitzvot 412 and 413 basically command us to follow other mitzvot in the Torah that require a convicted murder to be executed and a convicted SHOGEG-killer to be sent to a City of Refuge. How unusual for the Torah to do that. The small Sanhedrins of 23 judges, whose jurisdiction it is to carry out the commands of the Torah in matters of "sentencing" for certain crimes/sins are duty-bound to comply with halacha. Why these extra commands to follow procedures that are already required? It is quite possible for us to rationalize an alternative punishment or treatment of the convicted murderer - intentional or inadvertent. And sometimes, the alternative suggestion will be more appealing, more logical, more beneficial than the Torah-required procedure. Take, for example, the case of a doctor who was playing golf one Wednesday, missed an important putt, and flung his putter in a fit of frustration, said putter striking a bystander and killing him. One of the judges at the doctor's trial makes the following suggestion to his colleagues: If we conclude that the doctor is guilty of SHOGEG-homicide, he will be sent to an IR MIKLAT and we will lose our hospital's top surgeon. Instead, let's put him under house arrest at the hospital, and require him to turn over his fees to the municipality. Very tempting. So the Torah comes to reinforce its insistence that its procedures be carried out. Ir Miklat is punishment, protective custody, and atonement all rolled into one. And it is the command of G-d. We cannot change it. [P> 36:1 (13)] Leaders of the family of Menashe to which the daughters of Zelofchad belong, approach Moshe and raise the problem of potential erosion of their tribal allotment if Zelofchad's daughters marry outside their tribe, taking their land with them. Moshe issues a ruling restricting them from marrying outside their tribe. This is not a law in perpetuity (and therefore, it is not counted as a mitzva among the Taryag); it applies only in this case. In compliance, Machla, Tirza, Chogla, Milka, and No'a marry Menasheites. The Book of BaMidbar ends with the statement, "These are the Mitzvot and the Laws that G-d commanded Moshe to (transmit to) Bnei Yisrael, in Arvot Mo'av on the Jordan (Jericho) River." Last 3 p'sukim are reread for the Maftir. Haftara - 28 p'sukim - Yirmiyahu 2:4-28, 3:4 This is the 2nd of the 3 Tragic Haftarot read during the Three Weeks. It is the continuation of last week's haftara. In fact, these two haftaras are the only continuous portions of the Prophets read as haftarot on consecutive weeks. G-d, speaking through the prophet, chastises the People of Israel for the terrible double-sin of forsaking Him AND turning to gods who are nothingness. Repeatedly, we are asked how it was possible that we turned away from G-d so. Terrible punishment for this betrayal of G-d is prophesied. The haftara ends on the hopeful note that if we return to G-d, then He will return to us and restore His special relationship with us. Some end with 4:1-2 THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 484 Betrothing With a Stolen, Robbed, or Forbidden Object A man betrothed a woman with an object that was stolen or robbed or plundered - such objects belong to the robber or thief or plunderer if the owner from whom it was stolen or robbed or plundered gave up hope of ever recovering the object. (This does not affect the obligation of the thief to repay the victim of the theft.) If the man gave the stolen object to the woman after such abandonment of hope by the owner, and the woman accepted the object as the consideration for her being betrothed to the man, the betrothal is valid. The abandonment of hope by the victim and the change in possession to the woman took the object out of the ownership of the victim. But if the victim of the theft did not abandon hope of recovering the object, the betrothal is not valid. A case cited in some of the commentaries: A man was hired to work for an employer for a day. In the middle of the day he removed the amount of money he will be paid after he completes his work for the day. He gave it to the woman to betroth her; the betrothal is not valid. There is an opinion that since the Jew has to abide by the law of the land in specific subjects such as theft and if the law of this particular land was that the object must be returned to the victim even after abandonment of hope and change of possession, there would not be a valid betrothal. A man robbed (or stole) from a woman and gave to her the stolen object and said that she is betrothed to him with the proper language, and she remained silent, if they were not discussing becoming betrothed when this giving took place, she is not betrothed. But if they were discussing becoming betrothed, then the betrothal is valid. Especially if she said I accept this as the consideration for becoming betrothed to you. He still has to pay to her the value of the object he stole from her. Or if he owed her ten zuz and he gave her ten zuz and said "become betrothed to me with these ten zuz". If this proceeding took place while they were discussing kiddushin, it a valid kiddushin if she accepted the money without saying anything. Her silence cannot be construed to mean that she accepted the ten zuz as repayment of the money that he owed to her. He asked her to watch an object for him. He then stated, "become betrothed to me with this object I just gave to you". If he made this latter statement before he gave her the object, then there is kiddushin even if she was silent when he made this declaration. If he first gave her the object and then he made his statement, she is not betrothed to him if she is silent, but if she declares that she accepts the object as kiddushin, the kiddushin is valid. He gave her an object to effect kiddushin, and she said that the object was not worth a p'ruta, and he said, "become betrothed unto me with the ten zuz that are contained in the object I just gave to you", there is a situation of doubtful kiddushin. A woman seized money from the man and he said to her, give me back the money, and she refused. He the said become betrothed unto me with these moneys that you seized. She was silent. This is not a valid kiddushin since her silence came after the object was in her possession. A man gave a women an object to safe keep for him. Or else she had borrowed an object from this man. He stated to her, "become betrothed unto me with the object that you are holding for me". Before he made this declaration part of the object had been stolen from the woman. If the part of the object that remained with the woman was equal to a p'ruta, there is a valid kiddushin, if not, there is no valid kiddushin. She owed him money and he said become betrothed unto me with the money you owe to me. This is not valid kiddushin, since the money that he had given to her was for spending by her. This holds true even if she still has the original money he loaned to her. This holds true even if he had a note of indebtedness of the loan he made to her and he returned the note to her. This holds true even if she owes him the money for labor he performed for her and he told her to keep the money for the wages and it shall serve as money for kiddushin. Assume that someone owed money (more than a p'rtuta) to the man and he held a note evidencing the indebtedness. He said to the woman become betrothed unto me with this note. If the value of the paper on which the note is written is worth a p'ruta, the kiddushin is valid, if not there is no kiddushin. A woman wants to borrow 200 zuz from the man for a period of one month. He loans her the 200 zuz and states that it need not be repaid for two months, the benefit to her is that she has extra time to repay the loan, this extra time can be quantified into money, say more than a p'ruta. When he gave her the money he said become betrothed unto me with the extension of time I am giving you to repay the loan. She is betrothed unto him. But it is prohibited to so betroth a woman since it appears that the extension of time to repay to be interest on the loan. A man loaned money to a woman and he is holding an object as collateral security for the loan. He tells her to become betrothed with the forgiveness of the loan and he returns the object to her. There is a valid kiddushin. This holds true even if he did not return the collateral object to her. A man is owed money by a third party. The man says to a woman become betrothed unto me etc. with the money owed to me by the third person. She is betrothed by becoming the person to whom the debt is now due. There is also a dissent that holds that in this situation there is not a valid betrothal. A special series of articles for the Three Weeks by Dr. Meir Tamari: The Challenge of Money The haftara of Matot-Mas'ei this year is the second one of destruction, and 'mentions 'My land' or 'land' six times (2:6-7). Here Yirmiyahu finds Israel guilty of defiling the Land of Israel which possesses an intrinsic holiness of its own. This is a holiness that is meant to be the physical foundation on which is to be built the social, communal and political life of the Holy Nation, so a violation of that holiness brings destruction and galut in its wake. The religious and spiritual situation during the days of the Second Temple was radically different from that of the First Temple. Then the people had been weaned away from idolatry and the bloodshed and sexual immorality that went together with it; study of Torah and religious observance were at an unprecedented high level. Nevertheless this Temple too was destroyed. In the Talmud, various reasons were given for this destruction. Superficially, some of them seem to have no relationship to morality or ethics with regard to the market and to economic behavior, yet closer examination will show that in all of them this powerful relationship exists. "Bayit Sheini was destroyed because they loved their money" (Yerushalmi Yoma 1:1). This is a love that is never satiated and never dies out. "Once, the wise men wondered why a human skull consistently outweighed the gold, silver and jewels they set against it; no matter how much treasure was added the skull still outweighed them. They concluded that the human being was never satisfied. Only when Alexander the Great placed dust to close the eye sockets, was the skull outweighed; only in death is Man satiated" (Tamid 32b). This love of money and material wealth breaks through all moral and ethical barriers and promotes economical immorality and crime. Even the law can then become a means of evading social obligations, economic equity and ultimately, all morality. "Bayit Sheini was destroyed because they placed all their emphasis on the law and each one demanded their full legal rights" (Bava Metzi'a 30b). Rambam sees this as diametrically opposed to the Jewish role model: "The Talmid Chacham forces himself to be exact in calculations when he is paying but is willing to be lenient when others are his debtors. He should keep his obligations in commerce even when the law permits him to withdraw or retract, so that his word is his bond, but if others have obligations to him he should deal mercifully with them" (Hilkhot De'ot 5:13). "'Who is the wise man who can understand and tell us why the country is destroyed and has become a deserted wilderness? G-d said, this is because they have deserted My Torah' (Yirmiyahu 9:11-12). This teaches us that they did not recite the opening b'racha on the Torah" (Nedarim 81a). Destruction and exile for not reciting the b'racha before reading or studying Torah, seems to be an excessive and cruel punishment. "However, when we realize that the blessing ends with, 'He who gives the Torah', we can under- stand that it is possible to study even much Torah, without knowing and remembering that there is One who is the Giver of all that Torah" (Shem MiShmuel). Without this conscious knowledge and constant awareness of the G-d who gives Torah, then, irrespective of the degree of one's study and knowledge of Torah, one is liable not to act according to Torah. This behavior inevitably earns destruction. Another of the causes of destruction of Bayit Sheini was the needless hatred that permeated its society. Although sin'at chinam existed also in the days of Bayit Rishon, then it had only been prevalent among the ruling classes and the religious leadership, whereas in Bayit Sheini it was prevalent throughout society, therefore it determined the Churban (Yoma 9b). Such hatred leads to gossip and slander that is expressed also in the downgrading of competitors and their products, in fierce competition both in business and in extravagant patterns of consumption. The same Talmudic source reveals a profound insight into sin'at chinam that goes to the very root of all white collar crime. These crimes are always committed far outside of the public sight and are characterized by the secrecy under which they are perpetrated. That is why impartial scrutiny, transparency and public accountability are the only protection society has against confidence tricksters, economic dishonesty, fraudulent players in the market and other forms of white collar crime. White collar crimes are a denial of G-d who sees, knows and records even the most secret of actions. "'You shall have just scales and just weights' (Vayikra 19:35-36). Why does the verse link weights and measures to, 'I am G-d who brought you out of Egypt'? The G-d who distinguished between the seed of the firstborn and the other sons, a distinction based on the most secret and intimate knowledge, shall surely punish one who perverts his weights in order to defraud in secret" Bava Metzi'a 61b). "Publicly, during Bayit Sheini, the people behaved towards each other as though they were friends and good neighbors, but in secret they coveted, stole and defrauded one another; this was their sin'at chinam. The exile punishing the public sins of the Bayit Rishon was limited to only 70 years, whereas that of the secret crimes of Bayit Sheini still continues down to our own days" (Yoma 9b). Not only are economic crime and business immorality the causes of destruction but they also perpetuate the resultant exile. The Babylonian Exile lasted 70 years, each year for one Shmita that Israel had not observed during the First Temple days. In a similar vein, Rabbi Moshe of Coucy (S'mag; 13th century France) explains why the present galut endures for so long and what will hasten the redemption. "Now that the galut continues so long, it is incumbent on Israel to cling to the essence of G-d that is truth and not to deal falsely with anyone, neither Jew nor non-Jew, nor to deceive them in any way. Rather to sanctify ourselves with what is permitted to us. ' The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found amongst them' (Tsefania 3:13). Then G-d will redeem us and the nations of the world will say, 'in justice does G-d redeem them for they are people of truth and the Torah of truth is on their lips'" (Sefer Mitzvot Gadol, Mitzvot Asei #74, Hilkhot Hashavat Aveida). 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] Gimatriya [11] Person in the Parsha [12] Torah from Nature [13] Divrei Menachem [1] From the virtual desk of the OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q: I went with friends to play ball, one of whom decided to leave early. He asked me to take his bag back but I forgot about it, and it is now lost. He says that I owe him $500 for my negligence, as he had a lot of cash and some electrical devices. While I trust him on the facts, I would not have accepted such a big responsibility had I known what was in the bag. We asked a rebbe of ours what to do, and he said I should pay, which I did. Later, he said that it might be a complicated case and that we should ask someone who studied dayanut. Did I have to pay and, if not, can I get the money back? A: Indeed, the question and the present situation are tricky. The gemara (Bava Kama 62a) says that if Reuven told Shimon that coins he wants him to watch are silver and they are really gold or if he covers a pile of wheat to be watched with barley, Shimon is responsible to pay only for the lower value of the objects he thought he was watching. Following this logic, you might claim that you accepted upon yourself to watch the normal value of a bag one brings to a playground, which is far less than $500. However, there at least two distinctions between your case and the gemara's. The gemara discusses a case where, after deceiving Shimon, Reuven wants him to pay according to conditions he had indicated did not exist. Here, while your friend did not volunteer pertinent information, he did not lie or refuse to answer your questions (he probably did not think twice about telling you what was in the bag). Also, Shimon accepted to watch certain objects and Reuven wants him to pay for different ones. In your case, you knew you were responsible for the unknown contents of the bag with unknown value. You just were surprised by the extent of your surprise. We must find a precedent that is closer to your case. The Shulchan Aruch (Choshen Mishpat 72:8, based on the Hagahot Mordechai, Bava Kama 207) tells of Levi who lost a sword that Yehuda received from a non-Jew as collateral. The non-Jew extracted a lot of money from the Jewish lender but, says the Shulchan Aruch, Levi has to pay Yehuda only the price of a normal sword. The S'ma (72:28) understood the case that the non-Jew made Yehuda pay an unreasonable price, which he may not pass on to Levi. However, the Shach (72:40) proves that the sword really was worth a lot of money, just that Levi could not have been expected to realize that. Still, says the Shach, we apply the rule from the gemara above that one is not responsible for values above what he reckoned for. What is important to us is that the Shach's case resembles ours in the two elements that we discussed above, and the Shach still posits that the exemption applies. The Yam Shel Shlomo (Bava Kama 6:34) and the K'tzot Hachoshen (291:4) agree that one cannot obligate a watchman for more than he accepted. However, they say, a watchman cannot claim that he was unaware of the object's value (even if he is being honest), as one accepts an open-ended obligation for whatever the object is worth unless the owner actually deceives him. In our case, there was no deception. According to them, you should be obligated. The Netzach Yisrael (Grossman, 6) claims that the K'tzot HaChoshen would agree in some cases that the watchman is exempt from the higher value, as one's acceptance of obligation is not fully open-ended. However, we believe that in his case, the surprise was qualitatively bigger than yours should have been. It is likely (we cannot say in a one-sided forum) that had the case come before us, we would not have enabled your friend to extract money from you out of the doubt of a machloket. However, in a case of doubt, if the defendant paid even based on an erroneous p'sak, the former plaintiff now holds the benefit of possession (according to most opinions- see Shach, CM 25:2 and commentators, ad loc.). While you cannot demand the money back, we believe you have a moral right to request a compromise. [2] Candle by Day We often see a theory as a true explanation of reality, when the truth is that it paints reality in its own image. 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' Meir of Premishlan spent his free time raising funds for the poor and dispersing what he had collected. When he was asked why he concentrated on this mitzva, he replied: "I once had a dream, and in it, I was waiting for entry to the World to Come. As I waited, a man came and asked to be admitted. He was asked why he should be admitted and replied: "I spent all my life studying Torah, and acquired a great deal of Torah knowledge." He was told, "Wait until we evaluate whether your Torah study was done out of pure intentions." "Along came another man, and he said: "I spent my time praying with great kavana." He was told, "Wait until we see whether your prayers were made with the proper intentions." "Then a simple man came, and told them: "I spent my time helping others in need." He was admitted immediately. After all, whatever his intentions, those in need had been helped. "And that was when I decided to help others in need," he concluded. ### The Kotzker asked: "How is it that Moshe broke the first Luchot, but did not break the second ones?" He answered: "The difference is that the first Luchot were given by Hashem to Moshe, and he did not have to exert any effort to acquire them, while Moshe had to work hard to carve the second Luchot and to inscribe the letters on them. What we learn from this is that anything given as a gift is much more easily discarded, and that is why Moshe was able to smash the first Luchot." 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 Towards the end of the book of Bamidbar, we hear HaShem warning us in rather clear language, "Do not contaminate the Land in which you've settled, in which I dwell because I am HaShem who dwells in Israel" (Bamidbar 35:34). Rashi comments that G-d is admonishing the People not to engage in abominable behavior because in so doing, HaShem is - k'ilu - compelled to depart from the Land. The Divine and tum'a simply cannot co-exist. The Netziv then adds that once G-d leaves, Israel's exile is a given. Why? Because G-d has chosen to bind His destiny with that of His People. G-d will not abandon Israel even if, as a consequence of their "uncleanliness", they are forced from the Land. In this formulation, the Netziv presents us with a rather unsettling scenario. When Israel misbehaves in the Land, G-d leaves, and the People soon follow. HaShem will remain with His People - notwithstanding their "impure" conduct - even in exile. However, should they decide to return to the Land, they will have erred if they believe HaShem will automatically join them. Indeed, if there is no tum'a, HaShem gladly returns. If however, chas v'shalom, that is not the case, HaShem simply waits until it is so. Of course, as the Rambam tells us, there is an aspect of the Sh'china that has never left Har HaBayit. But for the full Presence of HaShem to return, the People must first merit the Divine homecoming with deeds cleansed of immoral and vile behavior. The author of the B'nai Yisaschar observes that the parshiyot of Matot and Mas'ei invariably fall out during the three weeks prior to Tisha B'Av. This is no coincidence. Inter alia, these Torah portions, in their discussions of Eretz Yisrael as our sacred inheritance, give us the chizuk we need to survive this difficult period of semi-mourning. But equally so, there are p'sukim that clearly challenge and remind us that the gift of the Land is not unconditional. Implicit in the verses quoted above is some harsh rebuke. Is our behavior here in Israel keeping the Sh'china away? Is all machloket legitimate? Is our discourse civil, our speech cleansed of lashon hara? Are we honest; are we vindictive? How prevalent is sinat chinam? Indeed, we have, B'H, returned to our patrimony, but has the Sh'china followed? These three weeks require that we address ourselves to this painful question. It is a time for deep introspection and t'shuva. We can only pray we find the courage and inspiration to do so and act upon it. The Land still sits "as a widow." It's time that this Tish'a b'Av be our last mournful one! Rabbi Jeff Bienenfeld, 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 - MATOT-MAS'EI 1) Why did Moshe send Pinchas to lead the Jews in their battle against Midian and not Yehoshua who was his newly crowned successor (31:6)? 2) Why does the Torah mention the tribe of Gad before the tribe of Reuven when describing their request to live on the other side of the Jordan, considering the fact that Reuven was the firstborn (32:2)? 3) Why does the Torah list the places where the Jews traveled in the desert (33:1)? What lesson can we learn from this? Suggested Answers Ponder the questions first, then read here 1) The Ohr HaChayim answers that Moshe did not want there to be any possibility of G-D punishing the Jewish army for their having succumbed to the temptations of the Midianite women when they seduced the Jewish men. Pinchas was the only one to really take a stand against these women, so with him as the leader, the Jewish army would have the merit necessary to win. 2) The Kli Yakar teaches that the tribe of Gad had more animals than Reuven, as indicated by the previous verse where it mentioned VERY STRONG (ATZUM M'OD) in relation to the pressing needs of Gad. Thus, since they were in need of this land more than Reuven, they were mentioned first. 3) The S'forno explains that this list comes to teach us the merit the Jews had to enter the Land of Israel. They followed G-D and entered a desert in which they had to travel through all these locations. In that merit, they entered Israel. 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 Nedarim and Revenge Against Midian This past Shabbat was the first Friday night that we ate at my daughter's house. I asked my son-in-law for a book about the Parsha and among the books he handed to me was, MEIN BEIT HASHOEVA, by Rabbi Shimon Shwab, the former Rav of Kehilat ADATH YESHURUN in New York's Washington Heights. I enjoyed learning from this big book with large print and with very nice ideas on the parsha. This week's portion on the portion comes from what I read in that book. This weeks portion begins (30:2-17) with the topic of vows NEDARIM and oaths, SH'VU'OT. If a person vows to G-d to do or not to do something relating to an object, or makes an oath that he himself will refrain from doing something or will do something, he is obligated to uphold what he promises - LO YACHEIL D'VARO, K'CHOL HAYOZEI MIPIV YA'ASEH. The verses elaborate what to do if a female makes a vow while she is still a girl in her father's house, or if she is betrothed, or if she is a widow or divorcee, or a married woman in her husband's house. Right after all these laws (31:2) the verses talk about the command to take revenge against the Midianites. What is the connection between these two topics? And why does the Torah start off with the topic of vows? And why so many verses about vows made by women? Rav Shwab says that it was a common practice in the olden days that before a battle people would make a vow, to prohibit something on themselves or to promise something to G-d. This is what we read about in the haftara of a few weeks ago (Shoftim 11:30-31) , where Yiftach HaGiladi, before going out to battle with Bnei Amon made a vow and promised that if he was successful in battle he would give to G-d the first thing that came out of his house to great him. It would make sense then, that Bnei Yisrael made vows before the war against Midian. This was a war where they were instructed to kill all the males and only 12,000 Jewish soldiers went to fight against the 5 kings of Midian and all their battalions. Midian had a large army as can be gleaned from the number of females under the age of 3 that were taken as captives from Midian (23,000 young girls) (31:35). The nation would have wanted to make vows and oaths before such a dangerous war. Even the women would make vows, hoping it would help their husbands or fathers win in battle. With so many people apt to make vows at this time in history - the Torah chose to clarify the laws of vows. If already one makes a vow, then they must know how careful they must be about upholding it. It is better not to make a promise at all then to promise something and not keep it. We must be careful about what comes out of our mouth. This week's recipe is for all those who have vowed to be on a diet and didn't make a vow not to eat desert. It is for a dietetic desert so they can stick to their diets. Most recipes for apple rings use sugar - this one does not. SPICED APPLE RINGS WITHOUT SUGAR 4 cinnamon sticks (each 10cm long) 2 tsp. whole cloves 2 tsp. whole allspice 6 cups apple juice 2 liters water 1 Tbsp. lemon juice 1 Tbsp. salt 8 lg. or 12 sm. baking apples 1 1/4 to 1 1/2 tsp. almond extract Tie up spices in a piece of dampened cheesecloth. Bring apple juice and spices to a boil. Lower heat and simmer, covered, for about 15 minutes. Core apples; cut crosswise into half- inch circular slices. In a large bowl mix together water, lemon juice and salt. Place apple slices in lemon solution. (With large apples, you can cut the pieces in half, if you want.) Drain about a fifth of the apple slices and drop them into the boiling spiced apple juice. Cook just until they become wilted. Store cooked slices in glass jars. Add a bit of almond extract to each jar; cover with hot juice. Continue till all the apple slices are cooked. [7] from Machon Puah Fertility Preservation and P'RU URVU Last week we introduced the subject of fertility preservation, wherein a terminal patient facing treatments that may render him/her infertile store genetic materials for future use. We considered the halachic question as to the permissibility of performing fertility preservation with an unmarried male cancer patient. The initial opinion to permit the procedure is based upon the fact that fertility preservation can be considered part of the therapeutic process. This week we will discuss another approach to this issue. According to halacha, married men are permitted to produce a sample even when the sample is obtained with a method that may possibly transgress halacha. This is permitted because a married man's sample is produced within the framework of procreation (i.e. for the purpose of impregnating his wife) even in a case (as in our example) where the semen sample might not immediately be used to produce a pregnancy. One posek recently wrote a halachic opinion that single men are not allowed to freeze sperm because obtaining a sample compromises Torah prohibitions. An unmarried male, he reasoned, is not actively obligated with the mitzva of P'RU URVU (procreation) because he currently has no way to fulfill this obligation. He is therefore exempt from the mitzva and cannot utilize the exception allowing for the production of a sperm sample. This is, however, an unusual position and is disputed by the vast majority of poskim. According to the dissenting opinion, a man becomes obligated to do all the mitzvot at the age of 13, even though he may not be practically able to do so until some further time. As such, marriage is simply the preparation and method by which he becomes able to fulfill this mitzva which has been his obligation to perform since achieving manhood at his Bar Mitzva. Accordingly, even a single boy (at least 13 years old) is obliged in the mitzva of having children and any sperm sample produced by him is considered to be done so within the framework of this mitzva. In this case there is therefore no significant difference between single and married men and both are permitted to produce sperm samples for preservation and future use. In conclusion, although there is a minority opinion that disallows the practice in the case of single men, most authorities permit fertility preservation for single men and all authorities permit it for married men. NEXT: Supervision & Male Fertility Preservation 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 second perek Rabban Yochanan ben Zakkai received [the tradition] from Hillel and Shammai. He used to say: If you have learned much Torah, take no special credit for yourself, for it was for this that you were created. Let's take this mishna in two direction. First, notice that Rabban Yochanan b. Zakkai tells the Torah-learning person (Talmid Chacham? Matmid? What might we refer to him as?) that he must not take special credit for his learning. He does not tell the rest of us not to give such a person credit. Only the person himself should not boast. We are required by the Torah to give the Talmid Chacham respect. To stand for him. To cling to him so that we may learn more Torah. And, it can be argued, that when we honor such a person, he should not refuse the honor, based on the teaching of this mishna. But rather, his acceptance of due honor is Kavod HaTorah and it serves as a lesson for us in Yir'at HaShem. (On the other hand, a Talmid Chacham must be very careful not to improperly profit from his status and achievements.) The other idea is that we can apply the mishna to other areas of Jewish excellence. A great chazan, a tremendous Baal Chesed, an outstanding teacher... none should pat themselves on the back - this is why they were created. [9] MicroUlpan In honor of the Maccabiah Games... In soccer, the center forward and the center back are the CHALUTZ MERKAZI and the BALAM, respectively. [10] Gimatriya Matot and Mas'ei are the most-often combined of the 7 pairs of double-sedras. Their first p'sukim are Gimatriya Twins ### It is forbidden to redeem a sacred animal by "transferring" its sanctity to another animal. It doesn't work - as stated in the following pasuk: "He shall not alter it, nor change it, a good for a bad, or a bad for a good; and if he shall at all change beast for beast, then it and the exchange of it shall be holy" (Vayikra 27:10). This is the prohibition of T'MURA. The first sacred animal remains sacred, and the second animal becomes sacred too. That the second one becomes Kodesh can be seen as a result of a NEDER of sorts; even though the person's goal was not achieved, he did consecrate the second animal - and he must keep his word, as it says: "If a man vows a vow to G-d, or swears an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceeds out of his mouth" (Bamidbar 30:3). These 2 p'sukim are Gimatriya Twins. [11] Person in the parsha by Rabbi Dr. Tzvi Hersh Weinreb Rabbi Weinreb's Weekly Column: The Person in the Parsha for for Parshat Matot-Mas'ei "Honesty and Integrity" Every so often, I come across a sentence of another person's writing which expresses one of my own thoughts in a language far superior to my own. Over the years, I have contemplated and written about the concepts of "honesty" and "integrity" and the difference between the two. But never was I able to articulate their precise definitions and the difference between them as cogently and as concisely as in the following passage from Stephen Covey's The 7 Habits of Highly Effective People: "Integrity includes but goes beyond honesty. Honesty is...conforming our words to reality. Integrity is conforming reality to our words -- in other words, keeping promises and fulfilling expectations. This requires an integrated character, a oneness, primarily with self but also with life." Honesty for Covey, and I for one heartily agree, is the virtue describing reality exactly as it is, of telling the truth. In this day and age, when there is so much confusion as to whether or not there even is such a thing as truth, it is refreshing to see the place of honesty restored to the list of important human virtues. For Judaism, truth, EMET, is more than just a virtue. It is one of the three fundamental principles, along with justice and peace, upon which the world stands. In the words of the Talmud, "The signature of the Holy one, blessed be He, is truth." So rare is the man of truth that legend has the aged Diogenes searching for him with lanterns. But as rare as the trait of honesty is, the trait of integrity is even more difficult to find. Integrity is the ability not only to say what you mean, but to mean what you say. Following Covey, it is the quality of conforming one's actions to one's words, of reliably following through on one's commitment. It is more than the ability to make things happen. It is making your own promises happen! This week's double Torah portion, Matot-Mas'ei, opens with a lengthy and intricate discussion of the concepts of "the vow" Biblical teachings insist that the words we express must be taken very seriously; indeed, we are taught that our words are sacred. Once a person, man or woman, young or old, simpleton or scholar, utters a commitment, he or she is duty-bound to honor that commitment. "Motza sefatecha tishmor ve'asita. That which your lips express must be honored and performed." As helpful as is Covey's succinct definition of "integrity", it is also deceptively simple. There is so much more that we need to know about integrity. And about "honesty", for that matter. For one thing, honesty and integrity are not just descriptors of individual persons' characters. Rather, they are social values, which ideally should define the essence of human communities and entire societies. From a Jewish perspective, "honesty" and "integrity" cannot be restricted to individual paragons of virtue, saints and holy men, but must become universal cultural norms. This is why the laws of vows, unlike all the other laws of the Torah, are explicitly given to rashei hamatot, the chieftains of the tribes. It is to emphasize that the sanctity of speech is not just a goal for a few spiritually-gifted individuals. It must be enunciated as one of the essential mores of the entire tribe. The Talmud relates the story of an immortal community, a legendary village that knew not death. This was because no one there ever lied. This idyllic existence came to an abrupt end, however, when a young person, eager to protect the privacy of his parent, told an inquiring visitor that his parent was not home. A harmless and well-intentioned remark, common to us all. A white lie, perhaps, but a lie nevertheless, and one which ruined forever the eternal life of that fabled village. Yet another lesson about keeping our word that is taught in the opening verses of this week's Torah portion (Bamidbar 30:1-17). Sometimes, we overextend ourselves and make promises that we cannot possibly keep. In moments of extreme urgency, or sublime inspiration, we are wont to express commitments that are beyond our capacity to fulfill. Can a vow thus expressed be annulled? The Torah, ever practical, answers "!yes!", and describes some of the procedures designed to release a person from his or her vows. The Talmud, in an entire tractate devoted to this topic, specifies the circumstances and conditions under which such a release can be obtained. Most well-known among the "ceremonies" releasing us from our personal vows and promises is the Kol Nidrei prayer which ushers in our most hallowed day, Yom Kippur. Not really a prayer in the ordinary sense, Kol Nidrei is a statement in which we declare our past vows null and void. This custom is experienced by many as strange and as an offense to the value of integrity. But I personally have always found that it reinforces the role of integrity in my life and in the lives of all of us who live in the "real world" During the entire year, you and I make many commitments and resolutions. With the noblest of motives, we promise things to our loved ones, verbally establish objectives to improve the world around us, or simply vow to lose weight, stop smoking, or start exercising. As the year wears on, situations change, priorities shift, and we ourselves become different. At least one time each year, on Yom Kippur, we realize how unrealistic we were and that we erred in our assessment of what we could accomplish. And so, we ask that the Almighty release us from these impossible and often no longer relevant commitments, and begin with Divine help a new slate, hoping that the next time we make a promise, it will be one that we will be able to keep. Judaism teaches us the primary importance of keeping our word. But it does not lose sight of our human frailties and limitations and recognizes that often it is not moral failure that explains our lack of integrity, but simple human weakness, hopefully rare and surely forgiven by God. Integrity is a cherished value for the society at large. The acknowledgement of human limitations in maintaining integrity must be accepted. These are two important and timely lessons from this week's Torah portion. [12] Torah from Nature Meet the Malleefowl ...stocky ground-dwelling southern Australian bird about the size of a domestic chicken... In winter, the male selects an area of ground... and scrapes a depression about 3 m. across and just under a meter deep in the sandy soil by raking backwards with his feet. In late winter and early spring, he begins to collect organic material to fill it with... sticks, leaves, bark... and then covers all with a layer of sand... After rain, he turns and mixes the material to encourage decay and, if conditions allow, digs an egg chamber... the female usually lays between September and February, provided there has been enough rain to start organic decay of the litter. The male continues to maintain the nest-mound, gradually adding more soil to the mix as the summer approaches (presumably to regulate the temperature)... Malleefowl are thought to mate for life... female lays a clutch of anywhere from 2 or 3 to over 30 large, thin-shelled eggs... usually about a week apart... Incubation time depends on temperature and can be anywhere from 50-100 days. Hatchlings use their strong feet to break out of the egg, then lie on their backs and scratch their way to the surface, struggling hard... reaching the surface takes 2-15 hrs. Chicks pop out of the nesting material... take a deep breath and open their eyes... the chick then quickly emerges from the hole... disappearing into the scrub within moments... Chicks have no contact with adults or other chicks... Thank you Tasya for sending the link to zootorah.com - Rabbi Natan Slifkin's fantastically interesting and informative website (specifically, one of his blog pages) From the Zoo Rabbi, we went to the web for further details... [13] Divrei Menachem Parshat Matot reveals interesting insights that, at first glance, are hidden from us. Two instances revolve around Hashem's instruction to Moshe to, "Avenge the Children of Israel against the Midianites," after which Moshe would be gathered unto his people (B'midbar 31:2). First, when Moshe repeats this directive to the people, he does not refer to Israel's vengeance; instead, he alludes to, "the vengeance of the Eternal against Midian". In a powerful message Rashi explains that this variant usage indicates that any affront to Israel is equivalent to an assault on G-d himself. Then we are told that, "Of every tribe, a thousand [soldiers] were delivered... equipped for war." Why the passive tense? Why not say that each tribe provided 1000 soldiers? Here Rashi expounds poignantly that while Moshe perceived the people as ready to stone him (ibid 27:14), Bnei Yisrael were, in fact, so reluctant to witness Moshe's impending death that the soldiers had to be dragged out of the tribes in order to implement their mission. Clearly, these types of deep-rooted relationships between G-d and Israel, and Moshe and his people, are so profound that not even the greatest iniquities of the people could ultimately sever the bonds between them. Shabbat Shalom, Menachem Persoff Parsha Pix Father/daughter; husband/wife. The pairs involved in HAFARAT NEDARIM Five crowns + one with a sword under them refers to the five kings and Bil'am who saw their end during the battle against Midyan Face-to-face sheep, cows, donkeys represent the even split of the spoils of war from Midyan, between the army and the people Pot of gold refers to the contribution of the officers of the battle in thanks to G-d for the zero casualty rate Pyramids, the many arrows, and the outline of Israel, of course, stand for the travels of the people from Exodus to Eretz Yisrael The quill refers to the Torah's statement that Moshe wrote down the travelog of Bnei Yisrael The map above the Pyramids with a big 3 on each side of the Jordan River refers to the Cities of Refuge to be designated in Eretz Yisrael The scales of justice are for the careful attention that the courts must pay in cases of homicide (the example from this week's sedra) in determining culpability of the guilty party The road sign to Hebron is one of the requirements for Cities of Refuge (of which Hevron is one). Roads to them must be well-marked to facilitate the escape to them of one who committed a homicide, regardless of the level of his cupability Cow with the horns stands for the rare (this once only) occurrence of the TROP called KARNEI PARA Big rock under the sword is TZUR, the name of one of the late Midyanite kings. the mathematically incorrect statement, that a quarter is equal to a fifth. A quarter is REVA, one of the five kings (1/5) killed in the Midyanite battle logo of YOTVATA; choir for MAK-HEILATA; Lulav for SUKKOT; dreidel for CHASHMONA, pomegranate with P for Rimon Peretz - all names of places of encampment Another Chatan-Kalla x 5, representing the daughters of Zelofchad who marry distant cousins to solve the old "land going from one tribe to another tribe" problem 2K over the U with a little attachment is a partner of the cow with the horns. ALPAYIM (2K=2000) BA'AMA from Bamidbar 35:5 is the phrase with the rarest TROP marks - YERECH BEN YOMO under ALPAYIM and KARNEI PARA over the word BA'AMA. 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 (Pi-N'CHAS) TTriddles: [1] Same phrase - exclusive here and inclusive in Ki Teitzei In Parshat Pinchas, we find the Jewish Laws of Inheritance. Actually, the mitzva according to Rambam and the Sefer HaChinuch is in Pinchas, with various details found elsewhere in the Torah. In setting down who inherits from a person, the Torah implies - without actually stating it - that sons inherit. If there are no sons, then daughters inherit. The phrase that introduces this rule is UVEIN EIN LO (if a man dies and he has no son - BEN). This phrase occurs only in one other context, that of YIBUM in Parshat Ki Teitzei. There we find - When brothers live together and one of them dies, UVEIN EIN LO, and he has no BEN, then his wife shall not be permitted to marry just anyone, but rather her YAVAM (her deceased husband's brother) takes her for a wife... [The relationship that is established between his wife and his brother upon his death is either consumated with YIBUM or severed by CHALITZA - here is not the place for any further details.] The noteworthy detail here - which makes this a serious TTriddle - is that the word BEN in Parshat Pinchas is exclusive, meaning son, male child, whereas in Ki Teitzei the term is inclusive, meaning son or daughter, i.e. offspring. In Pinchas, there is no ambiguity with the term BEN, since it is followed by specifically mentioning BAT, daughter. BEN cannot be other than exclusively the male child. But in Ki Teitzei, the term is definitely ambiguous. One could think that if the Torah says that the B'CHOR born to the man's wife and his brother is to carry his name, then the issue is a male child and whether the man had a daughter or not might be irrelevant. This would result in UVEIN EIN LO meaning exactly the same in both contexts - something that would not surprise us. The fact - one we learn unequivocally from the Oral Law, is that BEN in the YIBUM context is inclusive. To interpret it exclusively would be to permit a forbidden relationship (woman with her husband's brother) and potentially produce mamzeirim - rather than fulfilling a mitzva. [2] But was he good or bad? This refers to one of Naftali's sons, YEITZER. The TTriddle question translates to whether he was a YEITER TOV or a YEITZER RA. [3] A part of Menashe's family Menashe's son was MACHIR, whose son was GIL'AD, who had many sons, including CHEILEK who was a part of Menashe's family and whose name means "part". He was a brother of CHEIFER and uncle of Tz'lofchad, as well as the great-uncle (or granduncle - both terms are acceptable, but notice that great-uncle is hyphenated or even two separate words, whereas granduncle is one word - just thought you'd like to know that) of the five daughters of Tz'lofchad. [4] first cousins, twice removed - namesakes but one has variant N'MU'EIL is one of the sons of Shimon. One of Reuven's sons, PALU had a son named ELIAV. His three named sons are the infamous DATAN and AVIRAM and the less known and hopefully a source of NACHAS for the family, N'MU'EIL. Shimon's N'MU'EIL and Reuven's PALU are first cousins; Palu's grandson N'MU'EIL is a first cousin twice removed to Shimon's N'MU'EIL. As far as Shimon's N'MU'EIL is concerned, he was Shimon's firstborn and is called N'MU'EIL in Bamidbar (Parshat Pinchas) and in Divrei HaYamim but is called Y'MU'EIL in B'reishit and Sh'mot. [5] Discombobulated miracle-soot Miracle is NEIS (NUN-SAMACH). Soot is PI'ACH (PEI-YUD-CHET). Discombobulated means thrown into a state of confusion, i.e. mixed up. When the letters of NEIS and PI'ACH are discombobulated just right, you get PINCHAS. [6] They had Tz'lofchad and what in common? THEY are his daughters, MACHLA, NO'A, CHOGLA, MILKA, and TIRTZA. (By the way, the daughters are named three times in Bamidbar and once in the book of Yehoshua. In Parshat Pinchas, they are named twice, and in the above order. When they are listed at the end of Parshat Mas'ei, their order is MACHLA, TIRTZA, CHOGLA, MILKA, and NO'A. TIRTZA and NO'A switch places and the other three hold their places. In Yehoshua, the order is the same as in Pinchas.) And what do these special women have in common besides their father? All their names end in the letter HEI. So what? Sew buttons, as we used to say. It's just a TTriddle. [7] This one is topped even in a Sefer Torah The letter VAV, when it serves as a CHOLOM, as in the word SHALOM, is topped with a dot. In a Sefer Torah, there are no vowels, so all the CHOLOMs (and SHURUKs) look just like VAVs. However, there are Scribal Traditions about dots above certain letters in the Torah. One such example is the second VAV of the word V'ISARON, and a tenth of a measure of flour accompanying each lamb in the Musaf sacrifices on the first day of Sukkot - Bamidbar 29:15. In a printed Chumash, that CHOLOM is topped by two dots, one of which also occurs in a Sefer Torah. This could be the only CHOLOM that appears so in a Torah scroll. [8] Need a mounty? Call Sgt. Preston Doubtful that the original Sgt. Preston of the Yukon is still around. What were the names of his horse and dog? Tell you later. In order to call this mountie or any mountie in the Yukon Territory, or anyone at all in the Yukon Territory, you need to dial the area code 867, matching our TT issue number for Parshat Pinchas. YYW, who solved most of this week's TTriddles, added that the location of Sgt. Preston also alludes to one of GAD's sons, TZ'FON. Sgt. Preston was a TZ'FONI, a northerner. His horse was Rex and his dog was King, the smartest lead sled dog in all the world. [9] When he left the ark, he got into the lottery When NO'ACH (NUN-CHET) left the ark, he got into the lottery. The well-known lottery in Israel is called PAYIS (PEI- YUD-SAMACH). If you move the SAMACH away from the PEI-YUD to make room for NO'ACH, the result is PINCHAS. The was a wordplay, as was [5]. This week's TTriddles: [1] No'ach around the house? [2] Epsilon Ceti B II [3] Hebrew, Hartford, Hereford, Hampshire [4] 08-635-7444 [5] The most specifik of the encampments [6] The friendly brother places [7] He gets land; his namesake doesn't [8] Did he mix up the Yom Tov on Motza"Sh procedure? [9] 3rd of 3 in a row, earlier in Va'eira [10] Same day half ruby Ohio [11] One a day for August and September "Humor is mankind's greatest blessing." - Mark Twain 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 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 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 Shabbaton - Shabbat Parshat Va'etchanan - Shabbat Nachamu, Friday-Shabbat, July 31st - August 1st 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 250nis non-members Call 560-9125 - Remember to tell us about your housing situation, dietary needs, seating preferences... Special deal for Shabbaton participants on Howie Kahn's Motza'ei Shabbat Nachamu Concert 30NIS 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 - 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 We're heading NORTHWEST - THU Aug 13 (23 Menachem Av) - 8:00am to 6:30pm with our erudite guide Gideon Abramowitz Heritage Center and Memorial of the Border Police - We will hear the fascinating talk of Dr. Tal Misgav, historian and former commander and enjoy a tour of the site and a short movie. The Orot Rabin Visitor's Center of the Israeli Electric Company - A guided tour of the plant includes also the Chefziba Agricultural Center first established in 1906. In 1992 the "farm" was bought by the Electric Company, which renovated the buildings and worked to conserve the special mechanical and technical relics on the site. Park Alona - This park boasts the beautiful Mei Kedem, underground aqueduct. The aqueduct served the city of Caesarea During the Roman Byzantine Era. Though the cave is lit in parts, it is advisable to bring a flashlight as well as clothes and proper shoes for walking through 40-70cm of water. For the most part it is possible to walk through the cave standing up. Charish - one of the "satellite" cities originally planned by Ariel Sharon. We will discuss the demographic problems in the area as well as the findings of Prof. Adam Zartal, Head of the Archeology Dept at Haifa Univ., in this part of the country (El Achvat) 165NIS - Sign up 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! Family Fun for Bein HaZ'manim - Educational / Inspirational / Outdoors / Indoors Sunday, Aug. 2nd (12 Menachem Av), 4:30-6:30pm - KOTEL TUNNELS with dynamic guide, Basha Zusman. We will be exploring the entire length of the wall from the exposed portion of the Kotel Plaza outside, towards the north, underneath the Moslim structures. We will see some of the most recent excavations during the tour. In addition, we will be visiting the newly renovated shul, Ohel Yitzhak, which is now functioning since the Jordanian destruction in 1948 left it in ruins. See its beauty and amazing rooftop views. 36NIS - Limited to 30 people T"U b’Av - Wednesday, Aug. 5th – a very special day on the Jewish Calendar - save this date – more details in the next issue of the Torah Tidbits Friday, Aug. 7th (17 Menachem Av), 9:00-noon • Connecting Tsitsit and Tefilin - Visit Kefar Adumim where we will learn about the blue Tekhelet threads and how they are made. Back in Jerusalem we will visit the Oter Yisrael Tefilin store. We shall view a film and tour the premises where tefilin are manufactured. 60NIS Sunday, Aug. 9th (19 Menachem Av), 4:00-5:30pm • Botanical Gardens - In the beautiful and unusual gardens, each area is dedicated to a different continent. Each section of the Gardens contains flora indigenous to its continent. We will ride in a train up to the “heavenly” hot houses and inside we will be guided by a dedicated, knowledgeable botanist. As we drive throughout the gardens, we will see and hear all about the trees and flowers of the particular continents. 36NIS Tuesday, Aug. 18th (28 Menachem Av) - Spend a wonderful day touring with Shalom Pollack - details to follow Thursday, Aug. 20th, Rosh Chodesh Elul - 10:00am-2:00pm • The Israel Center & Rachel’s Children Reclamation Foundation Invite you to celebrate Rosh Chodesh Elul 5769 at Kever Rachel in Beit Bnei Rachel founded by Evelyn Haies. “Shiur & Lunch” “Children draw for Rachel” Guest speaker: Rabbi Ephraim Sprecher. Theme of the Day from the Torah Reading of 2nd day of Rosh HaShana: and the Haftara. When you make your reservations you may specify your lunch preference. Each participant will receive an individualized meal, catered by the OU Israel Center Mehadrin Café - total price: 65NIS Monday, Aug. 24th (4 Elul) and Tuesday, August 25th (5 Elul) each at 10am FIRE STATION - Grand tour of the premises, Visit the beautiful shul with its magnificent lights - the one & only shul in any of Israel's fire stations - 25NIS Wednesday, August 26th (6 Elul) and Thursday, August 27th (7 Elul) - details to follow Save these dates for a Twin Treat at the Coca Cola factory & more special surprises Friday, August 28th (8 Elul), 10:30am •BELZ SYNAGOGUE tour - 25NIS Call the Travel Desk at any time 24/6 (anytime) 560-9110 or 050-725-8392 State your name, phone numbers and the names of the tiyulim for which you wish to reserve. We will return your call in the order in which they are received! – so call immediately! Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! 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 Saul to David Kingdoms of Judah and the Philistines; A Foundation Stone Journey of Discovery The Tribes of Israel become a Kingdom and face the Philistines Foundation Stone is turning the Elah Fortress - Khirbet Qeiyafa into a place of learning and discovery. The scientific excavation is led by Prof. Yosef Garfinkel of Hebrew University with volunteers and scholars. Elah Fortress has made international news and changed the history books. This is your chance to see it close up during the dig. The first Israel Center group watched the archaeologists scream and run shouting across the hill as an Egyptian scarab was pulled out of the ground in front of them! Rabbi Asher Altshul is actually digging on the site and will lead you all day. Rabbi, archaeologist, tour guide, and classroom educator, he will captivate you from beginning to end. A sumptous lunchtime spread at Kibbutz Netiv HaLamed-Hei is offered, and there is ample time for breaks and refreshments during the day. Please wear a hat and closed shoes, no crocs or sandals. The Thursday night lecture at the Center and the Sunday tour can be enjoyed independently. Attending both will give you the most comprehensive view and understanding. Next tiyulim: Sunday, July 19th (Last Call) and Sunday, August 2nd 150nis, Call 560-9125 for either tiyul- Follow developments at www.elahfortress.com David Willner MA, Ed., Rabbi Barnea Levi Selavan - Co-directors, Foundation Stone 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 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 The Back Page of TT868 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 23 Tammuz (July 15th) to Friday, 3 Av (July 24th) Wednesday, 23 Tammuz - July 15th 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 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 Thursday, 24 Tammuz / July 16th 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 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 Friday, 25 Tammuz / July 17th Due to the birth of the firstborn son of Yaakov & Batya Eisen, first grandchild of Chaim & Raye Eisen, first great-grandchild of Mrs. Norma Eisen and of Rabbi & Mrs. Aharon Rakeffet-Rothkoff, first great-great-grandchild of Mrs. Jennie Aberbach-Rothkoff, Chaim Eisen will not be giving his Friday morning shiur this week (there will be a shiur - see below), as it is the Brit Mila the day of the Brit Mila. Mazal Tov too, to proud (and experienced) grandparents Itzhak & Matele Tatelbaum and the whole family 9:00am Pirkei Avot - Phil Chernofsky 11:00am RCA Daf Yomi Shabbat day 26 Tammuz / July 18th Shabbat Matot-Mas'ei, July 18th, 5:00pm - Rabbi Ephraim Sprecher - "Why Yirmiyahu called Tish'a b'Av a festival" 6:00pm MINCHA Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am Rabbi Jeff Bienenfeld - Perek "Arvei P'sachim" 11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am) 1:20pm Mincha (this time stays the same throughout the year) 3:15pm Hilchot Shabbat - Rabbi Chaim Sendic (052-668-0312) - Monday and Tuesday 4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell Sunday 27 Tammuz / July 19th 9:30am Let's Study the Chumash Tonia Frohwein women 10:30am Mystical Insights into the Months of the Year Golda Warhaftig 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 12:30pm "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 Sunday, July 19th, 2:00pm - Special Shiur for the Three Weeks by Rabbi Ephraim Sprecher - Secret to Happiness - Explain don't complain 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 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 Monday 28 Tammuz/July 20th 40th anniversary of "One small step for man; one giant step for mankind" N'SHEI LIBRARY: 10:00-12:30 9:15am Eretz Yisrael & Am Yisrael: A Husband & Wife Relationship - A halachic perspective by Rabbi Aharon Ziegler - Pearl Borow resumes IY"H next week (July 27th) Yesha Fair 10:00am to 3:00pm in the cafe area 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 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 12:30pm VIDEO SCREENING in the LIBRARY - MON July 20 "Partisans of Vilna" This superb documentary explores the Jewish resistance during World War II. It recounts the moral dilemmas facing the Jewish youth who organized an underground resistance in the Vilna ghetto and fought as partisans in the forests of Poland and Lithuania. Interviews with many of the former partisans are interspersed with rare archival footage. (2 hrs) No Women's Beit Midrash this week 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 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 Tuesday 29 Tammuz/July 21st 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 21 Rabbi Macy Gordon: "The Jewish Fast Days" Note: Yehosua Rubin's groups will not meet this week resumes next week - Meet the Meforshim - Rabbi Yonatan Kolatch Tuesday, July 21st 8:00pm (followed by Maariv) - "Is the Party Over? Jewish Political Power and the New Reality" An insightful and informative update on the current US political climate - Guest speaker: Dr. David Luchins, Senior Vice President of the Orthodox Union; Chair, Political Science Department, Touro College, Longtime senior advisor to the late US Senator Daniel P. Moynihan Wednesday Rosh Chodesh Av/ July 22nd 9:20am Rabbi Macy Gordon - Contemporary Halachic Issues 10:45am Pirkei Avot R' Yosef Wolicki various times MINI-Shiur/Divrei Torah while you fold 12:30pm VIDEO SCREENING in the LIBRARY - WED July 22 Rabbi Aharon Adler - "From Churban to Geula: Rav Soloveitchik on Tish'a b'Av" Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722 xxx Knitting 101 in the library with Verna will not take place this week or next (July 22nd and 29th) because of the Nine Days No Women's Beit Midrash this week 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, 2 Av / July 23rd 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 Thursday, July 23rd, eve of 3 Av 8:00pm at the Israel Center... (reg. lecture fee) One of the most impactful excavations ever mounted in Israel is changing history books, revising international interest and respect for Tanach, and becoming a must-see site in Israel. Elah Fortress has more discoveries per square inch than any dig of the last 50 years. Come understand how archaeology works, how it connects to the texts, and increase your understanding and love for Israel's heritage. David Willner, MA Ed. and Rabbi Barnea Levi Selavan, co-directors of Foundation Stone, will walk you through the story and the site, and share the latest developments from this season's excavations. Rabbi Asher Altshul, archaeologist, educator, and expert tour guide, will provide the background needed to appreciate it in context, and introduce the Sunday tour that follows. This AV-assisted lecture program is independent of the tour, while greatly enhancing the field experience. (see BackPage H for details of the tiyul) For more information see www.elahfortress.com and qeiyafa.huji.ac.il Friday 3 Av / July 24th 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 Chazon, July 25th, 5:00pm - Rabbi Alan Greenspan on Pirkei Avot (Mincha at 6:00pm) Sunday, July 26th, 10:30am - AMIT WOMEN Health Lecture - Chinese Medicine - Past & Present Gloria Menzin Taubes Monday, July 27th, 11:35am - Rebbetzin Estelle Feldman on A Delicate Balance: More on the Role of the Rebbetzin The RCA Israel Region cordially invites you to attend our program on Tuesday, July 28 3:00pm at the Israel Center - Guest speaker: Rabbi Dr. Avie Walfish, lecturer at Bar Ilan, Herzog College; Magid Shiur- Steinsalz Kollel will speak on: Renewal of Orthodox Tanach Study "The Old will be Renewed & the New will be Sanctified" - RCA business meeting at 2:00pm Tish'a b'Av evening and day If our hoped-for festive meals and concerts will not be able to take place on the 9th of Av this year, then... WED July 29th - Tish'a b'Av eve 7:00pm Seudat HaMafseket (pita, egg, water) 7:35pm Review of the practices of 9Av 8:10pm Maariv/Eicha w/ Rabbi Neil Winkler THU July 30th - Tish'a b'Av day 8:30am Slow-paced Shacharit and Kinot until Chatzot with Dr. David Luchins and Rabbi Neil Winkler Mincha Gedola 1:20 Further details in next week's TT Sat. August 1st at 9:30pm - Motza'ei Shabbat Nachamu Catskill Reunion (Special Summer Sleepaway Camp Edition) An Evening of Music, Humor & Nostalgia with Howie Kahn Featuring an indoor smokeless "Campfire Singalong"; 45NIS members 50NISnon-members - Anyone who ever worked at a summer sleepaway camp gets 5NIS off "A splendid time is guaranteed for all."