Parshat Sh'lach (m'vorchim) 18th Anniversary issue June 4-5, '10 - 23 Sivan 5770 We read/learn the 3rd chapter of Pirkei Avot www.ttidbits.com for PDF files of TT (whole, lite, XL), ParshaPix, text file, Palm version, Torah Tidbits Audio mp3 files... and more! Orthodox Union OU Kashrut <> NCSY <> Jewish Action <> NJCD / Yachad / Our Way <> IPA <> JLIC <> 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 Z'manim (correct for Jerusalem) Ranges are 10 days, WED-FRI 20-29 Sivan (June 2-11) Earliest Talit & T'filin 4:36-4:34am Sunrise 5:35-5:34am Sof Z'man K' Sh'ma 9:05-9:06am (Magen Avraham: 8:11-8:10am) Sof Z'man T'fila 10:16-10:16am (Magen Avraham: 9:39-9:40am) Chatzot 12:37-12:38pm (halachic noon) Mincha Gedola 1:13-1:15pm (earliest Mincha) Plag Mincha 6:12-6:15:75pm Sunset 7:45-7:49pm (based on sea level: 7:39-7:44pm) Candle lighting & Havdala times - Israel Summer Time Candles (earliest) SH'LACH Havdala Next week 7:06pm (6:13) Yerushalayim 8:24pm 7:09 (6:16) 8:28 7:22pm (6:15) S'derot 8:25pm 7:25 (6:18) 8:29 7:21pm (6:13) Gush E tzion 8:24pm 7:24 (6:16) 8:28 7:23pm (6:15) Raanana 8:27pm 7:26 (6:18) 8:30 7:21pm (6:14) Beit Shemesh 8:25pm 7:25 (6:17) 8:28 7:22pm (6:15) Rehovot 8:26pm 7:26 (6:18) 8:30 7:23pm (6:16) Netanya 8:27pm 7:27 (6:19) 8:31 7:19pm (6:14) Be'er Sheva 8:24pm 7:22 (6:17) 8:28 7:22pm (6:14) Modi'in 8:25pm 7:25 (6:17) 8:29 7:06pm (6:15) Petach Tikva 8:26pm 7:09 (6:18) 8:30 7:06pm (6:13) Maale Adumim 8:24pm 7:09 (6:16) 8:27 7:22pm (6:15) Ginot Shomron 8:26pm 7:25 (6:17) 8:29 7:21pm (6:13) Gush Shiloh 8:25pm 7:24 (6:16) 8:28 7:20pm (6:13) K4 & Hevron 8:24pm 7:24 (6:16) 8:27 7:21pm (6:14) Giv'at Ze'ev 8:25pm 7:24 (6:16) 828 7:22pm (6:15) Yad Binyamin 8:26pm 7:25 (6:18) 8:29 7:23pm (6:16) Ashkelon 8:26pm 7:26 (6:19) 8:30 7:12pm (6:14) Tzfat 8:27pm 7:16 (6:17) 8:30 Rabbeinu Tam havdala SH'LACH (J'lem) - 9:08pm 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 Ashdkenazi community of PT was founded by people from Jerusalem who brought their customs with them.) Up until this week, we understood that to mean that in PT one lights candles 40 minutes before sunset, just like we do in Jerusalem. We contacted the Religious Council in PT and found out that the official candle lighting time for PT is the same as Jerusalem's (not 40 min. before sunset, but the same time as J'lem). Petach Tikvians (or whatever they are called) must realize that their sunset is earlier than Jerusalem's and therefore they do NOT have 40 minutes after the posted time until sunset - more like 30-35. So too for Maale Adumim. They light candles at the same time as J'lem too. Sunset is also earlier in Maalei Adumim. One of the rabbis from Ascent of Safed (that's Tzfat) told us that there are differing opinions concerning when Candle Lighting is there. All say 30 min. before sunset, but some say the sunset that does not take into account the elevation of Tzfat, and some say to use the sunset time that does take elevation into account. We print the earlier time, in case. Halachic Zmanim and Shabbat times in Torah Tidbits are calculated by CHAZON SHAMAYIM, a computer program by R' Eitan Zakuni of Netivot. The latest version (beta), called HAZON NET is available as a free download on www.sky-view.co.il WORD OF THE MONTH A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem... This Shabbat (Sh'lach) we bench Rosh Chodesh Tamuz, which will be next Shabbat (Korach) and its following day, Sunday. ROSH CHODESH TAMUZ YIHYEH B'YOM SHABBAT KODESH ULMOCHRATO B'YOM RISHON HABA ALEINU V'AL KOL YISRA'EL L'TOVA: The molad is early Shabbat morning, 5h 23m 16p (6:03am Israel time) HAMOLAD YIHYEH SHABBAT BABOKER, B'SHA'A CHAMEISH, ESRIM V'SHALOSH DAKOT V'SHISHA-ASAR CHALAKIM. 20 Sivan - the day that was almost declared a Taanit Tzibur (public fast day). In 1171ce, in the city of Blois, France, the first of many blood libels against the Jews of Europe was committed and tens of Jews were killed by fire and sword rather than convert. Rabbeinu Tam declared the date as a fast day. Slichot and Kinot were composed for the 20th of Sivan. Almost 500 years later, in 5408-5409 (1648-49ce - a period that became known as TACH V'TAT), 20 Sivan became associated with the pogroms of Chmielnicki, that claimed tens of thousands of Jewish lives and resulted in the destruction of hundreds of Jewish communities. The Council of the Four Lands reconfirmed Sivan 20 as a fast day. 332 years later, on 20 Sivan 5742 - June 23rd, 1982, the Battle of Sultan Yaqub claimed 21 of our soldiers - including Yair Landau HY"D - in the costliest battle of Operation Sh'lom HaGalil, "the first Lebanon war". Three soldiers are still missing from that battle - after 28 years! - including Zecharia Baumel. LEAD TIDBIT: 18th Anniversary Issue Prior to June 1992, activities and programs of the Israel Center were publicized via flyers available on the two shelves just inside the door on the second floor of 10 Straus, and in the In Jerusalem. Then, one day shortly after Shavuot, the then director of the Israel Center, Shai Solomon, asked me (Phil) to print up a list of activities to be distributed in shuls with significant numbers of English speakers - since not everyone gets to 10 Straus and not everyone reads the Jerusalem Post. I expressed feeling uncomfortable distributing weekday schedules in shuls on Shabbat, but suggested that if one side of a sheet of paper had a D'var Torah and the other side had a schedule, that would be okay. Torah Tidbits was born. 60 photocopies, 30 each in two shuls... and we haven't looked back since. In 18 years we've gone from 60 copies of one sheet of paper to 8700 copies of 16-17 sheets of paper, not counting Pullouts for the Chagim. I firmly believe that the fact that the first issue was for Parshat Sh'lach and that the featured D'var Torah was about living in Israel, shaped the direction of Torah Tidbits throughout these past 18 years. TTreaders might have noticed a preponderance of Lead Tidbits and SDTs, the Chizuk & Idud column, and other indicators that reflect our "priorities". Torah Tidbits has always striven - and continues to strive to advance the goals of the Israel Center and of OU Israel - goals that have been our consistent foci since we opened our doors. The way we put it: To strengthen the bonds between the Jew and Torah, the Jew and the People of Israel, and the Jew and Eretz Yisrael. In other words, we believe in Eretz Yisrael L'Am Yisrael, al pi Torat Yisrael - and that determines everything we do in our many and varied programs and projects. Although many readers will probably remember this D'var Torah, we will repeat it again (always with different words), as a yearly booster shot. The ARI Z"L says that the mitzva of BIKURIM is a TIKUN for the sin of the spies. BIKURIM is not just one of the many Mitzvot HaT'luyot BaAretz, the mitzvot that are connected and dependent upon the Land of Israel - it is the perfect counterpoint to the devastating sin that we read about in Parshat Sh'lach. The Meraglim took fruits from the Land - the Bikurim bringer takes fruits from the Land. The Meraglim opened their mouths and poisoned a generation against going into Eretz Yisrael with their scare-tactics and negative comments. The Bikurim-bringer opens his mouth in thanks and praise to G-d for His having brought us to this place. The Meraglim said, "It's a beautiful country but we don't want to live there; we won't survive there. The Bikurim-bringer is thrilled and delighted to have actualized the purpose of our existence as a Nation and as Jews. He recites about our ancestors going down into Egypt, what happened there, how G-d took us out, and how He brought us to Eretz Yisrael. G-d says that He is taking us out of Egypt in order to give us the Torah and bring us to the place He promised to the Avot and to us. The Meraglim said - no! The Bikurim-bringer says, YES! Rav Menachem Zemba HY"D (of the Warsaw ghetto) beautifully points out that the three fruits that the Meraglim brought back with them - grapes, figs, and pomegranates are exactly the three fruits that the Mishna (Bikurim 3:1) uses as examples for Bikurim. Our goals are Eretz Yisrael, Beit HaMikdash, and Bikurim which represents the joy we have in all that G-d gives us. The question we each must ask ourselves is are we pointed to and working towards that goal... or otherwise? Sh'lach STATS 37th of the 54 sedras; 4th of 10 in Bamidbar Written on 198 lines in a Sefer Torah, ranks 25 10 Parshiyot; 7 open, 3 closed 119 p'sukim, ranks 21st, 6th in Bamidbar 1540 words, ranks 27th, 5th in Bamidbar 5820 letters, ranks 27th, 4th in Bamidbar Sh'lach has shorter than average p'sukim, which explains the drop in ranking for words and letters, yet the rise in rank within Bamidbar indicates that there are sedras with even shorter p'sukim. MITZVOT 3 mitzvot - 2 positives, 1 prohibition Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-counts of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition) - Rambam counts positives (248) and prohibitions (365) separately. X:Y is the perek and pasuk from which the mitzva is counted. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya 20 p'sukim - 13:1-20 [P> 13:1 (43)] G-d tells Moshe to send "people" to "scout out" the Land. ("People" is in quotes because commentaries point to the word ANASHIM and say that it means people of high calibre and repute - on the other hand...) The emphasis in the wording of the pasuk is on Moshe being the one sending the Meraglim, not at G-d's command nor by His "desire". The representatives of each tribe are named and the Torah, further testifies to the high caliber of each man. SDT: Back in Bamidbar, when the Tribal leaders were named, Efrayim and Menashe were identified as the sons of Yosef - within the same pasuk. Here, only Menashe is identified with Yosef, and Efrayim's scout, Yehoshua, is listed 3 p'sukim earlier, without reference to his father. Commentaries note that Yosef had been involved in "negative reports" (against his brothers), as was the scout of Menashe involved in negative reports on the Land. Yehoshua remained clear of the taint of DIBA RA'A and is therefore not mentioned together with Yosef, in this context. And Moshe called Hoshea bin Nun, Yehoshua. SDT: Rashi says that by adding a YUD to Hoshea's name, he was giving him a bracha that he should be saved from the group decision of the other Meraglim. Question: MIMA NAFSHACH (whichever way you want to look at things) - Why did Moshe not "bless" the others scouts similarly? And why would Yehoshua need a bracha when Kalev apparently did not? Whether a Scout will come back with the proper attitude or not was based on each individual's personality, perceptions, and conclusions. That was up to each of the 12 individuals. That's not why Moshe gave a special bracha to Yehoshua. Moshe had a separate fear concerning Yehoshua. He could imagine Yehoshua joining the ten Meraglim in discouraging the People from entering the Land so that Moshe's life would be prolonged. Eldad and Meidad had prophesied that Moshe would die and Yehoshua would lead the people into the Land, Yehoshua heard that and was quite agitated. Moshe's bracha to Yehoshua was to keep Yehoshua honest, so to speak, so that he would not join the "evil advice" for any reason, even one to benefit Moshe himself. Moshe gives the scouts instructions and an itinerary, hoping that they will return with an encouraging report for Bnei Yisrael. It was the time of the ripening of the grapes, Bikurei Anavim. Levi - Second Aliya 20 p'sukim - 13:21-14:7 The Torah describes the 40-day "tour" of the scouts. When they returned, they reported to the People about the truly beautiful land to which they had been sent. They showed the samples of the fruits they brought back with them. They described the apparent strength of the inhabitants (in an attempt to scare the people). And they mentioned Amalek and other nations (knowing it would have a discouraging effect). Kalev silenced the people and told them that they should go to the Land; "we can do it!". The other ten scouts objected and spoke further against the Land, causing widespread panic among the people. Moshe, Aharon, Kalev, and Yehoshua are greatly troubled by the words of the Meraglim and by the reaction of the people. Kalev and Yehoshua proclaim the goodness of the Land. SDT:...and we were in our eyes like grasshoppers (compared to the giants of Canaan) and so we appeared to them. The Kotzker Rebbe and others define two components of the Sin of the Spies from this part of the pasuk. First, that we saw ourselves as small and insignificant, compared with the nations in Eretz Yisrael. Second, that we were concerned about how others perceived us. With G-d obviously on our side (we knew what happened to Egypt and we witnessed so many miracles performed on our behalf), we should not have viewed ourselves that way. And, how others perceive us is their problem, not ours. (In fact, it should often be an asset for us.) Sadly, each of these attitude problems exists in our own time. Notice how the first time the Meraglim spoke to the people, they did not say that we shouldn't go into Eretz Yisrael. They "just" described some of the difficulties we would face and apparently hoped that their report would scare off the people. After Kalev took the microphone, so to speak, and gave a brief but enthusiastic "Aliya pep-talk", the Meraglim dropped the subtle approach and spoke out openly against going into Eretz Yisrael. This is what the Torah described as DIBA RA'A AL HA-ARETZ, Lashon HaRa against the Land. It might be said that people who tell other Jews about terror attacks and other difficulties that we face in Israel are "guilty" of "first-stage" Meraglim- talk. Those who add "you gotta be crazy to live there" or words to that effect, are repeating and perpetuating what is maybe the greatest communal sin in the history of the Jewish People. The sin of the Meraglim created the blackest day on our calendar, Tish'a b'Av. The destructions of the two Batei Mikdash and the various causes of the CHURBAN were "merely" add-ons to Tish'a b'Av. When we totally repudiate - by action, not just by word - the Sin of the Spies, and embrace - by action, not just by word - the righteous behavior of Kalev and Yehoshua, then we can hope for the fulfillment of the prophecy of Zecharya that will see Tish'a b'Av and the other Churban- related fasts become YAMIM TOVIM. Shlishi - Third Aliya 18 p'sukim - 14:8-25 "If G-d wants us to go there, then we will obviously be able to prevail. Just don't rebel against Him."The people wanted to stone Kalev and Yehoshua for those words. And sadly, there are many Jews today who still don't hear - or want to hear Kalev's words. [P> 14:11 (15)] G-d is "angered" by the people and "suggests" to Moshe that He will destroy them. Moshe argues on behalf of the people. His (main) argument is that other nations will say that G-d did not have the ability to bring Bnei Yisrael into K'na'an, so He killed them in the wilderness. This would be a Chilul HaShem. Moshe then invokes a modified version of the Divine Attributes and pleads for forgiveness for the people. (Part of Moshe's words at this point have been incorporated into our davening.) G-d agrees to Moshe's pleas. (G-d's response to Moshe also becomes part of the Yom Kippur davening.) G-d declares that this is the tenth time that the People have "tested" His patience (so to speak). He promises that the men of this generation will not enter the Land - except Kalev (and Yehoshua). The People are told that Amalek and the Canaanites occupy the valley and that they (the People of Israel) will have to divert towards the Midbar. Compare and Learn Towards the end of last week's sedra, we have the episode of Miriam's talking about Moshe and her punishment for her relatively mild transgression of LASHON HARA. Commentaries point out the juxtaposition of the episode of the spies. There is more to this than "simply" two examples of Lashon HaRa, one about a person and one about Eretz Yisrael. There are important elements and details to be learned one from the other. For example, it is not just the speaker of Lashon HaRa that transgresses. Those who listen to LH passively, without objecting, those who accept the LH as truth - they too transgress. The Sin of the Spies was not restricted to 10 people. Thousands of those who heard what was said and accepted it, and panicked because of it, they too were guilty. And they were punished, as we know. Translate this into our time. It is not enough for one to refrain from bad- mouthing Eretz Yisrael, one cannot stand by idly when others do it. Kalev jumped up as soon as he heard what the Meraglim said. He did his best to repudiate the words of the Meraglim and then made his own impassioned pitch for Aliya. We must not "put down" Israel, its people, life here, etc. We must object when others do. And one should avoid saying something negative even in a joke. (Just as, "I was only joking" does not mitigate Lashon HaRa about another person.) One commentary turns the question of juxtaposition around. Something has to follow something else in the Torah. Going to ask about every two things that come together? He answers based on the explanation of the function of the parsha that is bracketed with the backwards NUNs (in last week's sedra). It was to separate between tragic episodes. If so, then why not separate between the episode of Miriam and that of the Spies? Answer: To note the parallels. R'vi'i - Fourth Aliya 27 p'sukim - 14:26-15:7 [P> 14:26 (20)] The Torah elaborates upon the devastating pronouncement by G-d. The People shall roam in the Midbar for a number of years equal to the number of days of the spies' trip. Clarification: The Sin of the Spies occurred on Tish'a b'Av 2449, more than a year out of Egypt. The total time in the Midbar from Exodus to entry into the Eretz Yisrael is 40 years (less a few days). So the punishment is really for less than 39 years, not 40. The answer is that the Sin of the Spies is the culmination of the "angering" of G-d. We can say that it began back at the Sin of the Golden Calf (or even before that - we "complained" when were hardly out of Egypt). We might say that the 40-year punishment is retroactive to include Cheit HaEigel (or earlier). The people deeply regret their behavior and NOW decide to enter the Land immediately. Moshe warns them not to, because G-d no longer wants them to do so (at this point). Some of the people went anyway - without the protection of the Aron, so to speak - and are defeated and repelled by Amalek and K'na'an. [P> 15:1 (16)] The Torah next sets down the details of the flour and oil offering and libation of wine that are to accompany most korbanot. It is important to note the context of these laws. Right after being told that the older generation (males) will not enter the Land, G-d comforts the people by teaching procedures that will apply in Eretz Yisrael, specifically mitzvot that are to be "pleasing to G-d" (and even though they are commanded elsewhere). It is as if G-d says, "Don't be too dismayed; your children will live in Eretz Yisrael and will serve Me in the Beit HaMikdash" in this special way. Note also that the Aliya-break comes in mid-topic, leaving us, at the break, to ponder and savor the fact that we will yet bring about REIACH NICHOACH LAHASHEM. Chamishi 5th Aliya 9 p'sukim - 15:8-16 The details of the MINCHA & NESECH are completed in this portion, finishing with a reiteration and emphasis on the equality of Torah law for all Jews. Furthermore... It seems obvious that this area of mitzva was purposely put here in the aftermath of the Sin of the Spies. There are at least two other places in the Torah where the topic is presented, where the mitzva is counted, and where it fits well in the context. It seems superfluous here except as a message for the post- Meraglim period. Note also, that it is not merely a mitzva that will apply in Eretz Yisrael, but one that is part of the Beit HaMikdash service. Shishi - Sixth Aliya 10 p'sukim - 15:17-26 [P> 15:17 (5)] Mitzva of Challa is presented [385,A133 15:20]. MitzvaWatch Two major aspects of this precious Mitzva are: It is performed with THE essential food of humans - as in, Bread is the staff of life. This elevates the mundane physical necessity of food to a spiritual level. Which, by the way, fits the idea of "Man does not live by bread alone". This idea, presented in the beginning of Parshat Eikev, referred to the Manna as that which indicated to the People that it is "by the mouth of G-d, that man lives". That being so during the years of wandering in the Midbar, the concept continues in perpetuity via the mitzva of CHALLA and the other mitzvot associated with bringing bread to our tables, as well as washing for bread, HaMotzi, and Birkat HaMazon. Secondly, the fact that we are to give Challah to a Kohen - specifically after most of the work has been done, meaning that we give Challa from ready-to-pop-into-the-oven dough and not the raw produce, as with other gifts to the Kohen - indicates that it is not merely the gift that is significant, but the service to the Kohen that we perform that is important as well. Challah is one of the Mitzvot that our Sages have kept active by rabbinic decree since the destruction of the Beit HaMikdash, so that its practice and lessons should not be lost to us. Furthermore, Challah is rabbinically required in Chutz LaAretz, although the Torah introduces the mitzva with, "with your coming to the Land". This too helps keep "Torat Challa" alive among the Jewish People. Often, reciting and learning appropriate Torah passages is sufficient to remember a "suspended" mitzva. Not with this one. Our Sages wanted actual performance of the mitzva to continue. [S> 15:22 (5)] Next the Torah presents the details of the Chatat (sin offering) of the community (in cases where the leaders of the community inadvertently misled the people (in Avoda Zara related matters.) Here again it seems obvious that this topic is brought up because of the Sin of the Spies. This mitzva is not counted here, but it certainly conveys G-d's attitude (so to speak) about Cheit HaMeraglim. We recognize that sometimes our leaders must bear the responsibility of leading us astray (but not always - often we must be accountable and not claim that we were just following orders). The ideas (and text) here form part of our Yom Kippur service. Sh'VII - Seventh Aliya 15 p'sukim - 15:27-41 [S> 15:27 (5)] On the other hand, many times each individual must be accountable for his own actions; we cannot always blame our leaders. The Torah in this portion discusses the Chatat of the individual. These offerings are appropriate only for inadvertent violation; intentional violation (idolatry is implied) is punishable by KAREIT (excision, being cut off...), and is atoneable by other methods. Following Cheit HaMeraglim and preceding the episode of the wood- gatherer, the Torah presents us with both types of Chata'ot - communal and individual. These topics are dealt with (and counted among Taryag) elsewhere. Again, we are seeing (perhaps) an example of repeating something in a specific context or juxtaposition to a story in order to make a point and deliver an important message to us. [P> 15:32 (3)] The Torah next tells us of the wood-gatherer (Tradition identifies him as Tz'lofchad) who was locked up pending details from G-d as to how a public desecrator of Shabbat is to be executed. (That it is a capital offense was already known.) [S> 15:35 (2)] G-d's command was to stone the violator. And so it was done. [P> 15:37 (5)] The final portion of the sedra is the third passage of the Sh'ma - the portion of Tzitzit. It contains the mitzva to put Tzitzit on the corners of a four- corner garment [386,A14 15:38] and that one of the strings of each corner should be dyed t'cheilet, the special blue dye. (Some say half a string, which becomes one of 8; some say one string, which becomes 2 of 8; and some say 2 of the 4 strings, which become 4 of 8 when tied.) Our Sages went out of their way to involve us in the mitzva of Tzitzit - with Talit Gadol and Talit Katan - although we could technically not be required to fulfill this mitzva because our regular clothing (today) does not usually have four corners. Perhaps they did so because Tzitzit is not merely a mitzva that we "perform", it is a mitzva that we wear. It is an integral part of our everyday lives. It is part of our Jewish uniform. What a shame to be without this inspirational mitzva because the style of clothing has changed and we no longer wear 4-cornered garments. To clarify: If a man wears a four-cornered garment, he is required by Torah law to tie tzitzit on the corners - however, the Sages require us to wear a four- cornered garment in order to be obligated to fulfill the mitzva of Tzitzit. In other words, "officially", TZITZIT is a MITZVA KIYUMIT. Our Sages changed it into a MITZVA CHIYUVIT. Furthermore, the Torah links the mitzva of tzitzit with all the mitzvot of the Torah; tzitzit (and/or the P'til T'cheilet) serve as a reminder of the Jew's all-encompassing commitment to G-d. This is followed by the warning not to follow the evil temptation of the eye (mind) or heart (emotion) [387,L47 15:39]. The Torah then reiterates the importance of belief in G-d in general, and in His having redeemed us from Egypt, in particular. Thus, the twice daily recitation of the Sh'ma constitutes the fulfillment of the mitzva to remember the Exodus "all the days of your life", in addition to its own mitzva, the saying of Sh'ma. It follows that when one recites the Sh'ma, one should have specific KAVANA at the end of the third passage to fulfill the mitzva to remember the Exodus all the days of our lives (which, if you remember the Mishna borrowed by the Hagada, KOL Y'MEI CHAYECHA teaches us that the mitzva applies in the daytime and at nighttime. The Hagada uses this Mishna to explain the fact that the mitzva of Hagada is at night. But the Mishna itself was discussing the third passage of Sh'ma and justifying its being recited at night too, even though Tzitzit is a day mitzva.) These last 5 p'sukim, Parshat Tzitzit, are/is reread for the Maftir. Haftara 24 p'sukim - Yehoshua 2:1-24 Paralleling and contrasting with the sedra, the Haftara tells us of two other spies (Kalev and Pinchas, according to Tradition - they are not named in the text) who were sent by Yehoshua into Yericho. Rahav, who had heard of the wonders that happened to the People of Israel, protects the spies from the men who are searching for them. In exchange for her protection, Rahav receives a promise that she and her family will be spared when the Israelite army attacks the city. Tradition tells us that Rahav subsequently became a sincere convert and the wife of Yehoshua. In one case, Spies were our undoing. In the other, they served a very positive function. Ironic. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 521 A LABOR DISPUTE In the most recent lessons I have been discussing some recent decisions of the Beth Din Tzedek in Jerusalem. A recently reported case of the Beth Din Tzedek had the following facts. Rabbi Goldberg worked for the yeshiva as a teacher for 15 years. During the last three years of his teaching, his salary was reduced since the yeshiva did not have adequate funds to pay him the agreed upon salary. At the end of the school year 5765, the principal of the school notified Rabbi Goldberg that for the next school year his teaching hours would be changed. Instead of teaching from 8:00am to 1:00pm, he would be teaching from 10:30am to 3:00pm. Rabbi Goldberg saw this as a worsening of his working conditions and complained to the principal. He now would have a "wasted time" every morning for over two hours, and also would lose from his rest time in the afternoon. When he could not convince the principal to restore his old hours, Rabbi Goldberg requested a leave of absence for one year. The principal then offered Rabbi Goldberg a compromise, which Rabbi Goldberg refused. The principal requested that Rabbi Goldberg return to work for the next school year which he refused to do. Rabbi Goldberg seeks compensation as a worker who worked for 15 years and was then fired. The principal pleaded in Beth Din that Rabbi Goldberg left his position and was not fired. Rabbi Goldberg also pleaded that during the last few years he worked overtime and his salary was actually larger than the base salary that the yeshiva claims he earned. It was held that even if the yeshiva wanted the Rabbi to continue working there, if the conditions were less favorable than they were before the dispute it would be deemed that they fired him. The Beit Din further held that not every type of change in working conditions could be deemed to be the equivalent of firing the employee. It had to be serious enough that a worker under these changed conditions could rightfully feel that he was in effect being fired and should find employment elsewhere. Every case is different and must be judged by the facts of the case. The court held that changing the hours of employment from the morning to the afternoon, might - under certain conditions, that were not present here - be deemed a change that could be considered as a firing of the teacher. Therefore compensation for wrongful discharge would under such circumstances, which were not present here, be in order. This, in spite of the fact that the Rabbi's employment contract permitted the yeshiva to change the working hours of the teacher. There was an ancillary question involved since at the time of the employment there was a clause in the by laws of the yeshiva that permitted the yeshiva to deduct a certain percentage of the salary for charity. This clause was not in the individual contract of Rabbi Goldberg. Rabbi Goldberg argued that since this clause was not in his individual contract, it did not apply to him and the Yeshiva should return to him the deducted moneys. This last point elicited a lengthy part of the court's decision and they held it applied to him as well although it as not in his individual contract. The Beit Din held that he had left his employment and they owed him no termination compensation nor any moneys for the moneys they deducted from his salary. THE CHALLENGE OF MONEY: COMPETITION, PRICES AND PROFITS [part 3] by Dr. Meir Tamari "If the supply of fruits is increased and then decreased, the price will return to its original position" (Tosefta Demai, 4, halakha 9). "Rabbi Akiva said that the market price is the stable one; the seller will not pay more and the buyer will not accept less" (Yerushalmi Bava Metzia 5:1). Alongside such rabbinic understanding and acceptance of the market mechanism in determining prices, we find that entrepreneurs play a legitimate and desirable role and are morally entitled to a profit in return for fulfilling their functions. Moreover, the Sages appreciated the difficulties that would befall society should the "bottom fall out of the market"; "it is permissible to declare a public fast in the face of an impending recession even on Shabbat; Rabbi Yosef said, as when prices decline by 40%" (Bava Batra 91a). Nevertheless, there is a Jewish concept of a just price and of reasonable profit that will regulate and distort the free market mechanisms on the basis of moral and religious considerations of the common good or the protection of weak, sick, old or just inefficient members of society. Since Judaism is not an economic system but a spiritual- moral one, the same concepts of the common good make for halacha that where necessary, in contrast, stimulate price competition and militate against monopolies or regulated them. In this area of prices and profits, like in those of taxation and ecology, the existence of a public sector in Judaism that intervenes in the market and entails legal regulation of business is clearly spelt out, one that flows from its nation-religion character. The primary concern is the moral problem posed by profiting from trade in basic commodities that are essential for man's very existence; motzrei chayei nefesh. One is not permitted to serve as a middleman in these goods, unless a chain of marketing is to the consumer's benefit. One may not earn twice on the sale of eggs [basic goods; twice, referring either to a 100% profit or to being a chain in marketing] in Eretz Yisrael [Rambam sees this part of mitzvat yishuv ha'aretz]. In contrast, the injunctions against hoarding basic goods or 'cornering their market' in times of excessive supply for sale when prices rises, applied to all communities where Jews constituted a majority [the economic wisdom of this was obvious but Chazal were concerned with the morality of profiting from the public need when those goods became scarce. (Hilchot Mechira 14. Choshen Mishpat, section 231). The religious courts, batei din, have to appoint overseers for just weights and measure but also for enforcing lower prices for basic goods (Yoma 9a). The moral concern for the welfare of the consumers is especially important in times of scarcity or increased prices of basic goods, so we find changes in the halachic treatment both as regards the supply and the demand of such goods. In both cases, the communal welfare takes precedence over the abnormal profits that might be earned by entrepreneurs in a free market as a result of shortages in basic goods. "On the eve of Shemini Atzeret, Pesach, Shavuout and Rosh Hashana], butchers can be forced to slaughter cattle even if they only have one buyer who wishes to buy one dinar of meat from an ox worth a thousand dinarim" (Chulin 5:4). In the Gemara there, the basic halachic rule that movables cannot be bought by payment of money alone but require an act of possession, was altered to enable the buyer to acquire part of the ox through payment alone. This in effect, increased the supply of meat in order to allow people to enjoy the chag without allowing an increase in prices. Similarly, halachic intervention in the trading of essential goods affects demand as well. The Tzemach Tzedek (16th century Moravia) basically pronounced as treif, the fish of the cartel of gentile fishermen because of the resultant rise in prices of Shabbat fish (codified in Mishna B'rura 242). The same philosophy whereby changes in ritual are instituted in order to reduce prices is reflected in the rulings permitting joint ownership of etrogim or the purchase of etrogim in sealed boxes at equal fixed prices. All these injunctions would suggest an active religious public policy aimed at consumer protection not only of basic foodstuffs but also of those goods deemed essential to normal Jewish living. 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] Person in the Parsha [9] Praying with Passion [10] Towards Better Kashrut Awareness [11] MicroUlpan [12] Torah from Nature [13] Guest Article [14] Pirkei Avot [15] Divrei Menachem [1] From the virtual desk of the OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q: Is one allowed on Shabbat to put a utensil (kli) in a place where it will catch something that is muktzeh? Examples that come to mind are putting a plate under a candle to catch falling wax or catching or gathering dirty water that dripped or seeped into a room on Shabbat. What can be done with these things once they have found their way into/onto the kli? A: While the two cases you give seem to depend on the same issues, there are halachic differences between them. Timing also plays a major role in the halachic status. We will start with the case of the wax The wax is unusable on Shabbat, and is muktzeh machamat gufo, the basic level of muktzeh. If it started dripping onto the plate and this was one;s intention when putting them next to each other, the plate could theoretically become a basis l'davar ha'asur (an otherwise permitted object that becomes muktzeh by serving as a base for something muktzeh). However, it is likely that the wax is not important enough to accomplish that (see Mishna Berura 310:31; Shemirat Shabbat K'hilchata 22:(38)). In some ways the matter is even more lenient if one did not put the plate under the candle until definite nightfall of Shabbat (after tzeit hakochavim), as according to many opinions, a basis l'davar ha'asur cannot be created in the midst of Shabbat (Mishna Berura 266:26). When that is the case, if one wants the base utensil, he can shake off the muktzeh item and use the utensil, and if it would cause damage or is not possible to remove the muktzeh, he can use it as is (Shemirat Shabbat K'hilchata 20:47). The problem, though, is that it is forbidden on Shabbat to take a kli out of use (mevatel kli meihechano), and according to some, even if you could later remove the muktzeh (see presentation of the positions in Menuchat Ahava 14:20). For this reason the Shulchan Aruch (Orach Chayim 265:3) forbids putting a kli under the candle to catch (in his case) the oil. The Mishna Berura (ad loc.:6) says that this can be remedied by putting something usable on Shabbat on the plate as well. Let us move on to your question about the water. If one put a bucket before Shabbat to catch the water, then the situation depends on the following. If the water is fit for washing or animal consumption, where animals are around, there is no problem of muktzeh (Shulchan Aruch, OC 338:8). If the water it is not usable, it is muktzeh, and the bucket should not be moved unless the following situation exists. The gemara (Shabbat 124a) says that we apply the rule that a g'raf shel re'i (portable toilet) can be removed with its excrement if it is in a place where people go about activities and find its presence disturbing, to milder cases. This includes a pot with food residue (ibid.) or our case of a bucket filled with unclean water in a room in use (see Mishna Berura 338:33). The problem is putting the bucket there in the first place on Shabbat (Shulchan Aruch, ibid.) or returning it after spilling out the water, and this, due to the convergence of two concepts. One is not allowed to create a situation of g'raf shel re'i of his own volition (Beitza 36b). Thus, he should decide that if he puts the bucket there, he should leave it there. But if he does that, then he will have violated the prohibition of mevatel kli meihechano. The Tur (OC 338) argues on this stringency, and the Bi'ur Halacha (to Shulchan Aruch, ibid.) shows from the fact that people collect mayim acharonim or morning netilat yadayim water in a receptacle (by their bed, for those who do that), that we rely on the Tur's opinion. (It is possible to distinguish between the cases - Shemirat Shabbat K'hilchata 22:(38)). Also one can create a situation of g'raf shel re'i in order to avoid significant loss (Aruch Hashulchan, OC 338:15). If the water already has caused a g'raf shel re'i situation on the floor, then just as one can remove the unseemly muktzeh by hand, so he can remove it with or in a kli. Thus, one could sweep the water into a kli of some sort in the process of removing it. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet by Eretz Hemdah. You can read the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org and/ or you can receive Hemdat Yamim by sending an email to info@eretzhemdah.org with the message: Subscribe/English or Subscribe/Hebrew leave subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel. [2] Candle by Day Psychology must be rescued from the stigma of "esoterica". We must come to the realization that to the extent that we are unaware of the nature of our mental processes, to that extent we are powerless to control them and are their slaves. 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' Yisrael Yaakov Lobchansky was a sickly man and needed to spend some time in a health resort to regain his strength. To that end, he decided to travel by train from Baranovich to the health resort town of Krinitz. There were two trains a day to Krinitz - one before dawn and one in the middle of the day. He planned to take the earlier one, but at the last minute changed his plans and took the later one. As he explained it: "If I am able get up that early just to take care of the needs of my body, how can I justify that I don't do the same to study Torah?" ### Once, when the Chafetz Chayim was in the local bathhouse, he fainted due to some illness he had contracted. The bathhouse supervisor rushed in and revived him. For the rest of his life, the Chafetz Chayim was grateful to the man. He had the man sit next to him in shul, drank a L'chayim with him on Simchas Torah, and blessed him repeatedly that he should live to a ripe old age. Indeed, the man lived to be over ninety years old, dying a few months after the Chafetz Chayim did. ### Whenever R' Eliyahu Lopian would receive a letter, he would first fold over the top in order not to read the words of praise that were generally the opening section of each letter. Shmuel Himelstein's Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" available at your local Jewish bookstore [4] CHIZUK and IDUD for Olim & not-yet-Olim respectively Parshat Sh'lach opens with the story of the sending of the meraglim. Hashem says to Moshe: SH'LACH L'CHA ANASHIM... The Torah goes on to delineate the choosing of the men who would tour the land, and the instructions given to them. Look around, Moshe says, and see the nature of the land. The Haftara that we read, taken from the book of Yehoshua, also tells about meraglim: VAYISHLACH YEHOSHUA BIN NUN MIN HASHITIM SH'LAYIM ANASHIM M'RAGLIM... As we know, the sending of the meraglim at the time of Moshe had tragic results - Am Yisrael melted from fear, and as a result they were condemned to wander in the wilder- ness for forty years. In distinct contrast, the meraglim of Yehoshua brought back a positive report, assuring the people that they would be able to enter the land, conquer it and dwell therein. What brought about this huge difference in the results of the two seemingly similar events? The commentary of the Malbim asks this very question. One of his answers should be helpful to us when we are trying to persuade our friend and relatives to make "aliya" and join us in our beloved Eretz Yisrael. The Malbim explains that Moshe's men were sent on too broad a mission - go see the land, if it is good. Yehoshua's meraglim were focused on how to best enter the land, not whether it was good or not. The greatest help we can give our friends who are still in "chul" is how to best make aliya, how to be successful and productive, rather than general descriptions of the beauty of Eretz Yisrael. The beauty speaks for itself - as does the holiness - but only we who live here can suggest a correct path, the right people to consult, even the proper attitude needed, for those who, hopefully, will soon make their lives in our homeland. Pearl Borow, 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 for Parshat SH'LACH 1) Why does the Torah wait until this week's Parsha to describe the breads and libations which must accompany a private sacrifice (15:4-13)? Shouldn't this have been taught in Sefer Vayikra which detailed all the laws of the sacrifices? 2) Throughout the Torah, whenever a person offers a sin offering and an olah offering at the same time, the sin offering comes first. Why, then, is the order switched regarding a sin performed by the entire nation, as described in this week's Parsha (15:24-25)? 3) Why does the Torah specify that the mitzva of tzitzit is FOR ALL GENERATONS (L'DOROTAM) (15: 38)? Aren't all mitzvot eternal? Points to Ponder is prepared by Rabbi Dov Lipman who teaches at Reishit Yerushalayim and Machon Maayan in Beit shemesh and is the author of "DISCOVER: Answers for Teenagers (and Adults) to Questions about the Jewish Faith" (Feldheim) and "TIMEOUT: Sports Stories as a Game Plan for Spiritual Success" (Devora) His Hagada commentary, "FOUNDATIONS" will be published by Targum before Pesach ppp@ouisrael.org Answers - Ponder the questions first and then look here 1) The S'forno explains that when the Torah was first given, every sacrifice accomplished its mission without any additional components. The sacrifice of the animal, alone, was enough. However, because of the sin of the golden calf, bread and libations were added to the daily Tamid offering which could only be effective with the additional items. Now, with the sin of the spies, the Jews dropped to an even lower level and now private offerings needed the addition of the bread and libations to be effective. Thus, these laws are first taught here because they first came into existence as a consequence of the sin of the spies. 2) The Kli Yakar explains that the sin described here as not doing ALL THESE COMMANDS (15:22) refers to idolatry which is essentially rejecting all the mitzvot of God. Every sin includes two components - the thought leading to the sin and then the action. The sin offering atones for the action and the olah for the thought. This explains why regarding all other sins, the sin offering comes first since the primary problem is the action and the thought is really secondary. However, regarding idolatry, the opposite is true. The action only has significance because of the person's thought of rejecting God as expressed through the action. Therefore, the olah offering which atones for the thought is the focus in this scenario. 3) The Ohr HaChayim that since tzitzit serve to remind us of mitzva performance, once might have thought that people do not have to wear tzitzit in a holy generation where the people do not need such a reminder. The word L'DOROTAM teaches that the mitzva is binding in all generations regardless of the spiritual standing of the people. [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il The Positive of Nachal Eshkol Moshe instructs the spies to look "UR-ITEM ET HAARETZ MAH HI... HAYEISH BAH EITZ IM AYIN. According to the ME'AM LO'EZ, he wanted them to check out four major things. HAARETZ MAH HI V'ET HAAM HAYOSHEIV ALEHA - If the land is blessed with a large, strong population. UMAH HAARETZ, HATOVA HI IM RA'A - if the land is good for living and to cultivate it. UMAH HE-ARIM... HA-B'MACHANIM IM B'MIVTZARIM - what types of towns were they living in - open or walled. Were they afraid of being attacked or confident of their strength. HASH'MEINA HI IM RAZA, HAYEISH BAH ETZ - does the land produce good produce. Basically Moshe told them to check everything out because he was sure that the land was good and he wanted them to bring back all the positive points of the land. Moshe even instructed them to take from the fruits, V'HITCHAZAKTEM ULKACHTEM MIPRI HAARETZ - even though the spies were sent out at the time of the first grapes when people put guards around their fields to prevent people from taking their crops - Moshe tells them that they will be able to pick the grapes without any fear - another proof that G-d is with us and is giving us the land . But according to our sages, the spies had other plans. Although Moshe tried to point out all the positives of the land, they only brought back the negatives. For example the verses talking about the fruit - VAYAVO'U AD NACHAL ESHKOL (13:23-24). We can ask a number of questions on these verses. Why did they take back only grapes, pomegranates and figs - what about the dates that the land is also praised for having? Why is the place called NACHAL ESHKOL because of the grapes they took - they also took other fruits? The fruit was beautiful and large but they chose fruit especially from a Nachal - a river bed, and not from the hills, which we learn from BIKURIM are the choicest tasting fruits. And that is why they didn't take the dates from there because we are told that the dates from the valleys are the best kind. (OZNAYIM LATORAH) Throughout, their intention was to point out whatever negative they could about the land. But even with all this negativity we still can find something positive. The KEREM TZVI by Tzvi Hirsh Ferber states that the grapes that were brought back by the spies were probably the only positive thing from their trip. The grapes were huge and needed to be carried by eight of the spies. From that one bunch of grapes wine flowed like from a river - thus the name NACHAL ESHKOL - the river of the grapes. This answers the question where did the nation get the wine in the desert that they needed for the NESACHIM on the altar? It was from these same grapes that the spies brought back with bad intentions. It also explains the S'MICHUT PARSHIYOT, the connection between the verses of the sin of the spies and the verses that follow of the meal offerings for sacrifices. The object that they sinned with - the grapes - is actually brought on the Altar as wine as a repentance for this sin (15:5). We must try to take the positive out of any negative situation. FRUIT SALAD WITH GRAPES AND FIGS 4 medium oranges Water 1-2 Tbsp. sugar (optional) 2 Tbsp. lemon juice 1/5 tsp. aniseed, crushed 1/4 tsp. dry mustard 4 medium apples, cored & sliced 1 cup grapes, halved & seeded 1/4 cup dried figs, sliced lettuce leaves Section oranges over small bowl to catch juice. Measure juice. Add water to juice to equal 1/2 cup liquid. Combine orange juice, sugar, lemon juice, aniseed, and dry mustard. Bring to a boil. Remove from heat; cool. Combine fruits; toss with syrup. Cover and chill. Spoon into lettuce-lined bowl. Makes 10 servings. Ed. note: If you can find a pomegranate, sprinkle some of its seeds over the salad and you will surely have the TIKUN for the sin of the spies. [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha Medical Secrets Category 1(B) - Those who can only have children through fertility treatments We have been discussing the obligations an individual or family has to disclose a medical problem to potential mates. Last week we spoke of issues facing people who know that they cannot have children. Although there is no way for them to have genetic offspring, they may have the option for third party fertility treatments. Thankfully, in the past 30 years, fertility technology has progressed tremendously. These advances have provided people who were once considered "infertile" - such as those who have illnesses that prevent conception and those who have undergone cancer treatments that rendered them sterile - with the opportunity to have children. Technology has also given some people with serious genetic disorders the ability to have children without passing their disorder on to their children. Using various types of fertility treatments, thousands of couples are able to have children conceived with their own genetic materials. Many of these couples are not aware of any medical issues they may have until after their marriage. They undergo the procedures, and build their families, under medical and halachic guidance. It would be safe to assume that most people would not choose to undergo such treatments if they could possibly avoid them, because of both the emotional and the financial burden. Most people would therefore hesitate to enter into a marriage knowing that fertility treatments would be the only way for them to have children. Of course, there is no hard and fast rule: what is true for most is not necessarily true for all. We have seen marriages in which one party knew and informed the other party beforehand that they would require fertility treatments in order to conceive. In these types of cases it is often suggested that the families seek potential mates who also have a known fertility condition. Treatments for both partners are then seen not as an inconvenience or expense, but rather as a necessity. Additionally, each partner tends to be more accepting of the other person's limitations, viewing them less as a deficiency. As in the case last week, we advise families in this situation to disclose information of this nature and clearly inform potential mates of the issues well before the couple is in a serious relationship. While it might not be necessary to discuss these issues prior to the first date, it is important that the facts be presented clearly, in an open manner, before the couple has a chance to develop serious feelings for one another. Sometimes, it may be more appropriate for the information to be initially shared between the parents and not necessarily between the couple themselves, who may not be able to comprehend the complexities of the problem and may require parental and/or professional advice in how to handle it. PUAH counselors can act as mediators in these cases as well, explaining the exact medical condition and ramifications to both sides. In this way we assure that correct and clear information is presented without bias or prejudice. We can also reassure the couple that they have a strong likelihood of having children and a happy, healthy family. NEXT WEEK: People who have had a "terminal illness" The Puah Institute 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. Offices in Jerusalem, New York, Los Angeles and Paris. Contact: (02) 6515050, (Isr) - 718-336-0603 (US) puahonline.org [8] Person in the parsha by Rabbi Dr. Tzvi Hersh Weinreb for Parshat SH'LACH Kalev at the Crossroads Imagine standing at a crossroads. We have all been there. We have all experienced moments in our life's journey when we had to make a crucial choice and decide whether to proceed along one road or along another. We have all also experienced moments much further along in our journey, often many years later, when we reflected back upon our decision and wondered what would have been if we had pursued the alternative road. Now imagine standing at a crossroads together with a close friend. Both of you face an identical choice, either this road or that. One of you chooses one road, and the other decides differently and selects the other road. Each would have an intriguing tale to tell if, after many years, they had to meet and have the opportunity to compare the results of their different decisions. Throughout my adult life, I have been fascinated by the experiences of survivors of the Holocaust. Whenever I have been fortunate enough to have the time to engage in conversation with one of them, I listened eagerly to their stories. When they permit, and they do not always, I ask them questions not just about their experiences, but about their choices and decisions. I especially remember the discussions I had with one of them - let us call him Mr. Silver. He often would tell me about the hellish years he spent fleeing and fighting the Nazis in the forests of Poland. He had a companion then, let us call him Simon. Mr. Silver and Simon were boyhood friends who together witnessed the murder of their parents, and who together managed to escape and join the partisans. Eventually, they were both caught and incarcerated in prisons and concentration camps. In his story, Mr. Silver compared his attitude throughout those horrific times with the attitude of his friend Simon. "You know me", he would say, "and you know how I've always seen the bright side of things, the hopefulness of every situation, however dire". Indeed, I assured him that I could vouch for his consistent optimism. "As much as I was an idealist", he would continue, "so was Simon a hard-core realist. He saw things as they were and dealt with them accordingly. He had no illusions whatsoever of hope." Many years after my conversation with Mr. Silver, I finally met Simon and, together with him, was able to compare the life he led subsequent to the Holocaust, and subsequent to his crossroad decisions, with the life of Mr. Silver. Simon, after the war, chose not to marry and chose to live in a rather remote American community with little contact with other Jews. Mr. Silver married, raised a large family with numerous grandchildren, and was very much involved with Jewish causes, and eventually chose to live out his final years in the state of Israel. Two individuals at the same crossroads, making different decisions, with starkly different life outcomes. This week's Torah portion, Sh'lach, gives us the opportunity to witness individuals at the crossroads. Individuals who make radically different decisions and whose lives thereby played out very differently. Let us focus, for example, on the personalities of Nachbi ben Vofsi, prince of the tribe of Naftali, and of Kalev ben Yefuneh, prince of the tribe of Yehuda. Up until the dramatic moment described in this week's parsha, they led almost identical lives. They both experienced the Exodus from Egypt, the miraculous lifting of the Red Sea, the revelation at Mount Sinai, and opportunities for leadership of their respective tribes. They were both assigned to spy out the land of Canaan, and they both crisscrossed the Promised Land and returned to give their reports. But then we read (Bamidbar 13:30-31), "Kalev... said, 'Let us by all means go up, as we shall gain possession of the land, and we shall surely overcome.' But the men who had gone up with him (one of whom was Nachbi) said, 'We cannot attack that people, for they are stronger than we.'" Two individuals, at this very same crossroads in their lives; one full of hope and trust and confidence, and the other frightened, albeit very realistic. How differently their lives played out from this point forward. Nachbi perished in ignominy in the desert while Kalev remained a prince, enhanced his reputation, and was granted his reward, the city of Hebron. We all face crossroads in our lives; some of great significance, and some seemingly trivial. Our choices can be Nachbi-like - practical and safe, but ultimately cowardly. Or they can be informed by hope, trust, and confidence, and ultimately be brave and heroic. The choice is ours, and so are the consequences for the rest of our lives [9] Praying with Passion - V'ani Tefillah Foundation - Praying with Fire Excerpted and reprinted with permission of the author Adon Olam Secure with G-d Translation: (Koren/OU Siddur) Master of the universe, who reigned before the birth of any thing - When by His will all things were made, then was His name proclaimed King. And when all things shall cease to be, He alone will reign in awe. He was, He is, and He shall be glorious for evermore. He is One, there is none else, alone, unique, beyond compare; Without beginning, without end, His might, His rule are everywhere. He is my God; my Redeemer lives. He is the Rock on whom I rely - My banner and my safe retreat, my cup, my portion when I cry. Into His hand my soul I place, when I awake and when I sleep. God is with me, I shall not fear; body and soul from harm will He keep. Word to the Wise: The first person to refer to Hashem as "Adon" -"Master" was Avraham Avinu. By using the term "Adon" at the outset of our morning prayers, we acknowledge Avraham Avinu who established the Tefilla of Shacharit - and that we are following in his footsteps. We additionally arouse our zechut avot (the merit of the Patriarchs), for no one in the first 1700 years of the world's existence referred to Hashem as Adon until our forefather did. Personalizing our prayers: Overpowering might is frightening. If you were to encounter a large, angry grizzly bear on a walk through the woods, you would no doubt be gripped by terror and your instinct would be to run as far and fast as you could. Our image of G-d as the all-powerful Master of the Universe inspires fear as well. However, when that all-powerful force is on your side, loving you and fighting your battles for you, suddenly His might is no longer a threat, but rather, the very source of your own security. These are the two aspects of G-d that Adon Olam weaves together for us as we begin each day. The combination imparts the utmost optimism, reminding us that the world, as well as our individual lives, is in G-d's mighty "hands." Editor's 2 cents - actually, much more than that; keep the change! FYI: For the last several months, we have been reprinting most or all of the weekly "newsletters" of the V'ani Tefillah Foundation, with the kind permission of its founder and director, Rabbi Heshy Kleinman. Because of our space constraints, we usually "cover" one of their issues in two of ours. Now back to Adon Olam. Last week, after the translation - which we included this week on purpose - we asked the reader to read the translation again. And, not to overuse the word "again", we ask you again to reread the translation. With that done, and the meaning of "Adon Olam" fresh in your mind, ask yourself the following questions: How can we (some of us) skip such a beautiful statement of belief and and expression of our love and commitment to Him? How can we (some of us) not sing Adon Olam at the conclusion of Arvit and/or Mussaf on Shabbat and Yom Tov? How can we use the Adon Olam time to take off and fold our talit? Part of the "problem" comes from our not understanding or paying attention to the words. As mentioned previously, when we learn something as a song - and when we learn something at an early age - it is often difficult to pay it the proper attention and to invest it with the kavana and feelings it deserves. Part of the problem is that many shuls give a child the task of leading the singing of Adon Olam. We are not suggesting that we take that "job" away from kids - it's very important to include youngsters in the service. What we are suggesting is that we overcome the obstacles to "taking Adon Olam seriously", and we try anew to say Adon Olam each morning at the beginning of Shacharit and that we sing it in shul "like we mean it". Not a bad idea to teach our children and grandchildren the beauty and seriousness of Adon Olam - the poem and the Adon Olam, Himself. There might be parts of the davening that are difficult for us to "Pray with Fire" or to "Pray with Passion", but Adon Olam - if we understand what we are saying - is so natural to bring out the best in our feelings and dedication. Just let it. [10] Towards Better Kashrut Awareness Q&A on various aspects of kosher supervision, from the OU "home office" Question: I purchased pareve cookies and I noticed under the ingredient panel a statement, "may contain traces of dairy". Are the cookies really pareve? Answer: Yes, the cookies are pareve. That statement is an allergen disclaimer. The disclaimer is necessary because products containing dairy are manufactured at the same factory that produces the pareve cookies. People who are allergic to dairy can be extremely sensitive, even to milk particles that travel through the air at a manufacturing facility. Question: What about a statement claiming, "Made on equipment that also processes shellfish"? Answer: Same. Shellfish is also an allergen and this statement may appear on a product, even if the most rigorous kashering was performed on the equipment beforehand. Nevertheless, feel free to call the certifying agency or hashgacha to clarify, if it makes you comfortable. This is also true with dairy allergen disclaimers as well. There is no harm done in asking a question. Question: I accidentally used a butter substitute to cook for Shabbos. I noticed afterward a dairy symbol on the butter replacement's label. My Rov instructed me to set aside any meat utensils that were used to cook with the butter replacement, until I contacted the hashgacha. Since the butter replacement was used to bake a kugel in the same oven as the rest of my Shabbos food, I assumed that my kitchen was treif. After I finished hyperventilating, I went out late Friday afternoon and bought all my Shabbos food from a local heimishe takeout grocery right before it closed. Why is butter replacement considered dairy? Was it a mistake on the label? Is my kitchen treif? Answer: The dairy symbol on the butter replacement is very likely NOT a mistake. These products can contain whey, which is a cheese derivative. Whey is definitely considered dairy. The percentage of whey in a butter replacement is very often roughly just under 2%, which is not botel in the product. However, if it is mixed into a food recipe it certainly is botel and permissible bedieved. However, if the butter replacement was initially applied directly onto a hot pan, which was used to cook or bake a meat recipe beforehand, this would be considered problematic. Nevertheless, if the pan sat idle for a period of 24 hours from the time it was used to cook meat, this should not make anything treif. However, kashering of the pan is required. The specific details should be clarified with the hashgacha, but the above description is very often the case. TTreader Feedback PM emails: Re last week's Q&A Towards Better Kashrus Awareness from the OU "home office". Unfortunately, some of the answers are specific to the US and NOT relevant here in Israel. For example, pure dried spices and dried fruits are stated to not require Kosher certification, however if grown locally Terumot and Ma'aserot must be taken and a reliable hashgacha is necessary. Good catch, PM. We missed it. [11] MicroUlpan How do you say "To blow a kiss" in Hebrew? - L'HAFRIACH NESHIKAH And "to spread a rumor"? L'HAFRIACH SHMUOT [12] Torah from Nature Argon found itself in this week's PP because its atomic number is 18. It is a colorless, odorless noble gas which constitutes about 1% of our atmosphere, its third most common gas after nitogen and oxygen. [13] Does the "Spies" Syndrome Still Exist? Guest article by Rabbi Ephraim Sprecher Dean of Students, Diaspora Yeshiva The covenant between the Land and People of Israel began the moment G-d told Avraham, "Go forth from your land... to the land that I will show you" (B'reishit 12:1). From the very start, the relationship between these two was full of hardship, because Eretz Yisrael is acquired through suffering - no pain, no gain (Talmud B'rachot). Before Avraham had succeeded in setting down permanent roots in the Land, he was already compelled to leave the Land due to a famine. Yitzchak was commanded never to leave the Land, yet he too did not have an easy life here. The Philistines committed acts of sabotage and terror against him. Sound familiar? Even Yaakov had to flee the Land due to his brother Eisav. When he returned from Lavan's house and sought to dwell in tranquility, he was overcome by the crisis involving Yosef. Despite the trials and difficulties, the patriarchs remained faithful to the Land not only during their lifetimes but in death as well. Jacob thus commanded his sons, "Bring me to my fathers, to be buried in the cave in the field of Efron the Hittite" (in Hevron) (B'reishit 49:29). Yosef did the same, making the Israelites swear that they would bring up his remains into the land sworn to Avraham, Yitzchak, and Yaakov. The first ones to undermine the faithfulness of the Jewish people to Eretz Yisrael were the spies. The question arises, what was the sin of the spies? It cannot be that the sin was the very fact that they were sent. On the contrary, we find the use of spies against the enemy camp in many places. For example, it says, "Moshe sent out men to spy on Ya'azer" (Bamidbar 21:32). Likewise, Yehoshua sends out two spies to see the Land and Jericho (this week's haftara). Regarding Gideon we find that G-d sent him to spy on the Midianite camp to hear what the Midianites were saying so as to be in a stronger position to attack them (Shoftim 7:11). Therefore, Ramban (on Bamidbar 13:2) does not view the actual sending of the spies as the sin. On the contrary, he writes: "This is reasonable counsel for all occupying forces. The Torah does not advise relying on miracles in all that one does. Rather, it commands that soldiers, once detached, cautiously lay in wait for the right moment to attack." If the sin was not in the spies being sent, then what was it? Ramban further refines the question. Seemingly the spies spoke the truth and the report they issued was appropriate to what they had been commanded to find out. They had been asked to see if the soil was rich or weak (Bamidbar 13:20) and they answered that it was rich, and that it was a land flowing with milk and honey. To the question of whether the Land had trees or not (ibid.) they responded by displaying its fruit, as Moshe had commanded them to do. What then was their sin? Ramban answers that the spies had been commanded to provide information about the Land, and their sin was that they added their own opinion that the Conquest of the Land would be absolutely impossible to carry out. The spies conducted themselves like some of our media personalities whose job it is to provide the public with facts and information, and who instead take advantage of the tool in their hands to weave in their own commentary, assessments and opinions. This was the sin of the spies. Chatam Sofer (Torat Moshe, Sh'lach, page 22) likewise holds that sending out the spies was appropriate in accordance with wartime practices, because we mustn't rely on miracles, but should conduct ourselves according to the laws of nature. He adds that the spies did not provide false information. Rather, the information they provided should have been given exclusively to Moshe, who had sent them (Bamidbar 13:3). It was for Moshe alone to decide how to use their information. Yet they did not do this. Rather, immediately on their return, "they went directly to Moshe, Aharon, and the entire Israelite community... and they brought their report to Moshe, Aharon and the entire community (13:26)- They did this with the intention of demoralizing and weakening the Jewish People, like some of the "spies" of today (Peace Now and the Goldstone Report). The Book of Psalms long ago revealed to us that lack of faith and an absence of love of the Land of Israel are the root cause of the sin of the spies: "They despised the precious land, they did not believe His word" (T'hilim 106:24). Therefore, the answer to the confusion and doubt amongst our generation regarding Eretz Yisrael is increased education towards love of the Land, People and Torah of Israel. That education is to be found at the end of the Parsha of the Spies, which deals with the Mitzva of Tzizit. R' Soloveitchik explains that the blue T'chelet is a symbol to view events more deeply than the blue sky. The Talmud in Menachos states that the blue thread of Tzitzit reminds us to look up at the blue heavens and to admire the incredible, vast expanse of endless space leading to its source the Ein Sof - G-d. As T'hilim 19:2 states, "The Heavens tell the glory of G-d." And "Do not follow your own spies of your hearts and your eyes" (Bamidbar 15:39). The Torah concludes with "and you shall see Him" (in everything in nature) (15:40). We must teach ourselves to view events as they really are, as the Torah views them. Ed. note: This UR-ITEM (and you shall see Him) is stratlingly parallel to the instructions that Moshe gave the Meraglim: UR-ITEM et HaAretz ma hi... [14] Pirkei Avot perek 3 A quick thought for Pirkei Avot 3:1 - Ponder three things... From where you come, to where you go, before Whom... can also mean, what's your background and where are you now. We are accountable. [15] Divrei Menachem SH'LACH introduces us to the episode of the twelve spies with the words, "Sh'lach L'cha Anashim V'yaturu Et Eretz K'naan" - 'Send for yourself men who will scout the Land of Canaan.' The use of the Hebrew word "Anashim" (men) is instructive. For the verse could have said directly, "Send spies to reconnoiter the Land." The term thus implies that the source of the failure of the mission was inherent in the nature of the individuals being sent. As men, they were susceptible to the weaknesses inherent in human perception, implied by the Hebrew word, "Veyaturu", that suggests, "Leading astray". Our rabbis tell us that the people clamored for the mission because they did not anticipate sufficiently the Divine intervention that would have allayed the need for military warfare. (One is reminded how Hevron surrendered peacefully to two army officers in the Six-Day War.) Thus, most of these spies interpreted their experiences subjectively, with the consequent disastrous results. When Yehoshua later sent his two successful spies (this week's haftara), they are referred to as, "Anashim, Meraglim" - not as men to scout, but as objective military spies focused on observing the fear of the local population and the appropriate timing of the anticipated battle. It seems that today, we are yet confronted with similar challenges to human frailty. Shabbat Shalom, Menachem Persoff Towards Better Davening and Torah Reading Polishing the 3rd portion Last 5 p'sukim of Sh'lach are the third portion of the SH'MA. It is the parsha of TZITZIT and the portion that contains the pasuk which we use to fulfill our daily requirement to remember Yetzi'at Mitzrayim. There are a few pronunciation pointers that call for our attention. The passage contains the word TZITZIT three times. Although many people kiss their tzitzit at each of these words, the kiss really interferes with proper phrasing, for the first two times. The note under the first occurrence is a T'VIR, which gets only a very short pause after it. A kiss takes too much time. The second time is worse. The phrase TZITZIT HAKANAF should not be broken up even very briefly. A kiss there is really out of place. The third time would be okay. However, there are sources that one should merely look at the TZITZIT he is holding in his hand, rather than kiss them. When one finishes the SH'MA, kissing the TZITZIT there does not seem problematic, as one is usually waiting for the chazan at that point. However, if one will be continuing with V'TAZIV V'NACHON... right away, then those 15 words should follow EMET without interruption. More TBDATR for 3rd passage of Sh'ma. VIH-YITEM. ALL HEIs with SH'VA, the SH'VA is NACH. First syllable in this word is VIH (sounding the H but with no vowel-like sound). It's hard for some to say it right. Practice. Parsha Pix Sh'lach's ParshaPix is a "busy" one, with both straightforward items and some wordplays. Parents (grand- parents and hosts, too): If you work out the PP first (with or without these explanations), you can use the ParshaPix effectively at your Shabbat table and customize what you choose to show, ask about, and explain. PP is a great way to launch into a fuller discussion of Parshat HaShavua. Mad Magazine's Spy vs. Spy, which we can apply to the 10 black Meraglim vs. the 2 white ones. They are carrying a bomb... like a grenade, RIMON in Hebrew, one of the fruits that the Meraglim brought back. The author of Spy vs. Spy always signed his name in Morse code. Here we have Kalev's call in Morse code - ALO NA'ALEH. The 6 and the i need to be read in Hebrew and English respectively - SHEISHAI, one of the Y'LIDEI ANAK who lived in Hevron. The compass represents the directions that Moshe sent the Meraglim to explore. The grapes refer to the timing: "...And the days were the days of the ripening of the grapes." (Bamidbar 13:20), and to the famous cluster of grapes that the Meraglim brought back with them. The tree with the eye is a play on words: See if the Land has trees, IM AYIN, or not. Switch the initial ALEFs of IM AYIN to AYINs and the question becomes: Is there a tree with an eye? And here it is! Under the compass are the spies with the grapes as they appear in the emblem of the Ministry of Tourism and the logo of Carmel-Mizrachi Wines. Interesting how both industries took the same emblem. For a winery, it makes sense - the grapes represent the bounty of the Land and quality of its produce. (See also this week's Portion from the Portion column.) On the other hand, why would the Ministry of Tourism want to be represented by "tourists" who bad-mouthed the Land and greatly discouraged Aliya? (Don't answer that!) Among the names of the Meraglim (including fathers' names) are three related to animal names: Gadi (goat) b. Susi (horse) and (Amiel b.) G'mali (camel). Flour (flower), Olive Oyl, and wine (R' Wein) are for the MENACHOT and N'SACHIM presented in the sedra. The Challah stands for the mitzva of CHALLAH. Tzitzit, obvious. The particular photo is of the way the strings are tied with T'cheilet, according to the GR"A's (Vilna Gaon) opinion. For more on this - much more - check out www.tekhelet.com Near Olive Oyl's left foot is Murex Trunculus, possible (probable) source of T'cheilet, worn by many people today for that aspect of the mitzva. See the website noted above. The heart with the eyes combine the two warnings of not to follow the evil temptations of your heart and your eyes. Lower-left is the wood gathered on Shabbat and the stone used to execute the Shabbat desecrater. The window with a red ribbon hanging from it is the sign for Yehoshua's army to spare the lives of Rachav and her family. To the left of the heart is the emblem of Jewish (Boy) Scouts, sort of a description of the Meraglim - especially since the Torah tells us they were KULAM ANASHIM, i.e. Eagle Scouts. The letter i inside another i stands for AYIN B'AYIN - In Moshe's plea to G-d on behalf of the people, following the Meraglim disaster, he points out, so to speak, to G-d that His relationship with Israel is known to other nations and that the relationship is a close one based on AYIN B'AYIN (face to face) revelation, and consequently, it would be a CHILUL HASHEM if G-d were to destroy the people of Israel. Steam shovel (earth mover) is a play on LACHPOR HAARETZ, to "dig" the land, also to scout it out (as in the haftara). The SF is the logo of the San Francisco baseball team, the Giants. The meraglim reported that they had seen giants in the Land. The skeleton key, is referred to as an EFES KEY. Labeled with a zero, it served as a master key for many doors with that type of lock. EFES KI... is a phrase from Parshat Shalach. The large YUD is from the word YIGDAL in Bamidbar 14:17. The ALEF and the two dots are noted in Chumashim as missing from 3 different words. The baseball player is Whitey Ford, representing the other part of the mitzva of Tzitzit - namely, the white strings, which are joined by the T'cheilet thread we've already discussed. Bottom, middle - Laurel and Hardy, known in Hebrew as HaShamein V'haRazeh (not respectively), the fat and the thin - part of Moshe's instructions to the Meraglim. Ar stands for Argon, element #18. Upper-right: O-TO-TAI (long story) Levi Eshkol (Eshkol in sedra) Rubeus Hagrid is the Groundskeeper and Teacher of Care of Magical Creatures at Hogwarts and is the son of a giant, making him a Y'LIDEI HAANAK (from his mother) Unexplaineds 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 (B'HAALOT'CHA) TTriddles: [1] 2.2 - 2.8 - 13.3 These are dates: the 2nd of the 2nd month (Iyar, of course - we would not dare assign numbers to the secular calendar's months when the Torah says of Nisan, HACHODESH HAZEH LACHEM...), the 2nd of the 8th month (Marcheshvan), and the 13th of the 3rd month (Sivan). On these dates, we resume Tachanun after the three longest Tachanun-hiatuses, respectively - the whole month of Nisan, from Erev Yom Kippur through the rest of Tishrei, and from Rosh Chodesh Sivan until after the 12th. [2] Information about the beginning of far Pesach Sheni is one of the topics dealt with in B'haalot'cha. From the Torah, the two people who do not bring Korban Pesach are the TAMEI (one who is ritually defiled (unless the majority of the people are) and the one who is B'DERECH R'CHOKA, "far" away (from the Mikdash). The Mishna (P'sachim 9:2) asks what is considered far (for Korban Pesach) and gives two opinions. Rabbi Akiva says, from Modiin and further, and similarly in all directions (from Jerusalem). Modiin is the Hebrew term for information, so the TTriddle is a cryptic crossword type of clue, with Information = Modiin and "the beginning of far" = Modiin. [3] This Shabbat is "this time", which is one seventh of the way from last time until next time. In last week's TT, we presented the following: "Fact (varies slightly from year to year): B'haalotcha's haftara is read on Shabbat Chanuka - which was 24 weeks ago and will be in another 27 weeks. Ask your Shabbat table partners which Shabbat Chanuka is closer - last one or the coming one? See if they get it right." This TTriddle takes the same idea and applies it to Pesach Sheni (rather than Chanuka). If B'haalot'cha is the current time we read in the Torah about Pesach Sheni, then the last time we did so was the 6th day of Pesach, whose Torah reading is the portion of the first Pesach in the Midbar and the topic of Pesach Sheni. The next time we will read that portion is next year's 6th day of Pesach. From day 6 of Pesach until Shabbat Parshat B'haalot'cha (this year) was 55 days. From Last Shabbat until next day 6 of Pesach is 330. That means that last Shabbat was one seventh of the way from the last time we read about P2 until the next time This week's TTriddles: [1] Ted Kluszewski of the Reds and Mel Harder of the Indians are the only two [2] Initially, what Shimon, Yissachar, and Naftali have in common and what Yehuda and Yissachar have [3] As opposite as VAYIKACH KORACH and EMET are, they have a common factor - what? [4] Shimon's would "fit" better as whose? [5] And this I will tell: The grasshopper sinned and he brought her father. [6] Asher Hi joins the familiar [7] Don't know what to do? Learn Torah Thursday night! [8] 10010, 200, 102, 33, 30, 24, 22, 20 [9] The only repealed amendment to the U.S. Constitution [10] RGRANTLA - TZADIMISHPATIMBEITZA [11] Who is the secret child? [12] Leonardo's 2584, FEAL's 3751 and his 7th is... [13] In honor of the Marriage of Xavier Vinestein the third to Tracy Turner [14] Whose menachot had the same consistency, and whose was more or less - which? [15] Aside from the trivial cases of ALEF thru YUD, find the letters whose MISPAR SIDURI is a factor of their GIMATRIYA 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 - Yom Tov comes from time to time, but the mitzva of Tzedaka is always with us... Help us help those who turn to us for help. Make checks to "Chesed Fund" and send to: Chesed Fund Israel Center att. Menachem Persoff / POB 37015 / Jerusalem 91370 Do you "do" Facebook? If so, how about beoming a "fan of Torah Tidbits" - follow this link: tinyurl.com/m2t6u4 Sponsor a Shiur or a morning or a whole day's learning Sponsorship can be in memory of a loved one...or in celebration of a birth, Bar/Bat mitzva, engagement, marriage, anniversary, special birthday, Aliya of family or friends... The dedication will be included in Torah Tidbits, will be announced at the beginning of the shiur, and will be posted at the entrance to the room. Obviously, we need advance notice to properly process your sponsorship. Call us for further details: (02) 560-9125 Name: ________________________________ Phones: ____________________________ Dedication (circle one): Single Shiur (180NIS) What shiur? __________________________ Morning (360NIS) or full day (500NIS) Indicate which day: ________ In honor of _______________________________________ Occasion (birth, Bar/Bat Mitzva, graduation, engagement, marriage, anniversary, special birthday, recovery, Aliya), other - specify:_______________________________ In memory of _______________________________________ Occasion - yahrzeit, how many years; other: ____________________________________ Camp Dror - For boys and girls entering 6th-10th grade - Separate campuses Monday, July 5th thru Sunday, July 18th (Girls almost booked) Asher Krimolovski - Boys Head Counselor; Daniella Suna - Girls Head Counselor (02) 560-9118, campdror@ouisrael.org - For more details, check out our website campdror.com Getting to Know OU Israel's Other Side Makom Balev, the OU Israel youth movement, is the OU Israel Project we will visit this week. The Makom Balev Fact Sheet Project Objective: Makom BaLev is a Kiruv program based on the NCSY model in the United States. The program gives Israeli youth the opportunity to meet socially, study Torah, and take part in Chessed programs. Target Audience: Non-Religious youth in grades 6th through 12th. Number of Participants: Approx. 1000 youngsters per week. Locations of the Project: Makom BaLev is a national program and has 20 branches located in the following cities: Bat Yam, Beit Shemesh, Gedera, Maaleh Adumim, Naharia, Netivot, Netanya, Kiriyat Gat, Kiryat Malachi, Rehovot, Ramleh, and Sderot. Director of the Program Yisrael Goren Special Programs: Besides their weekly programs, Makom Balev runs a beautiful and moving "sub program" known as "Gesharim". This program connects Bar and Bat Mitzva children to the world of Torah and Mitzvot. Each year, some 300 Israeli youth prepare for their Bar or Bat Mitzva through the Gesharim program. As part of this spirited OU Israel project, a dedicated team of madrichim and teachers enables the youth to connect with basic Jewish values. As the youth prepare to take their place in the wider community, they come to recognize the privileges and responsibilities of observant Jews. Recent Activities: After Shavuot, Makom Balev held a day-long seminar for its 75 counselors and supervisors at the OU Israel Center. The event strengthened the commitment of these young leaders and gave them practical tools to deal with the complex situations they are confronted with on a weekly basis. The main focus of the seminar dealt with the challenges the summer season poses for the kids and madrichim alike. Strategies and activities were developed in order make sure the participants in Makom Balev will have a busy, meaningful and enjoyable summer vacation. Travel Desk - DIRECT LINE: 560-9110 or 050-725-8392 THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. Please note that ALL Israel Center tiyulim require advance registration. Please note Travel Desk Hours": At your service SUN 12:00-5:00pm - MON 11:00am-4:00pm THU 11:00am-3:00pm - Other times, leave message at 560-9110 Call Naomi at the OU Israel Center Travel Desk, 560-9110 or 050-725-8392; fax: 566-0156; email: tiyul@ouisrael.org - Outside Travel Desk hours, please leave a message... Call Shulamit Neaman at 050-593-7932 on the day of a tiyul or the evening preceeding it. Also, if you are running late for a tiyul or for last minute cancelation. 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, meaning that we can cancel a tiyul with too low registration BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; 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. STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (560-9110) to check out our tiyulim or Shabbatonim (call Ita Rochel 560-9125) that might interest them. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-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, email tiyul@ouisrael.org or fax 972-2-5660156 for attention of OU Israel Travel Desk 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 Our next In-House Shabbaton - Shabbat Parshat Va'etchanan - July 23-24 Shabbat Nachamu Shabbat Guest: Rabbi Neil Winkler, 250nis members/300nis non-members Sign up in Sivan and receive a gift of a CD from Noam Productions See the world-famous BELZ Synagogue - Mon. June 28 3:30pm 25nis per person - Advance registration and payment required; Sign up with the Travel Desk (02) 560-9110 or 050-725-8392 The Israel Center & Rachel's Children Reclamation Foundation - Celebrate Rosh Chodesh Tammuz at Kever Rachel and Beit Bnei Rachel, founded by Evelyn Haies Sunday, June 13th from 8:00am to 3:00pm DAY OF LEARNING at BEIT BNEI RACHEL, RACHEL'S TOMB COMPLEX 12-year commemoration of the dedication of the RCRF Sefer Torah to Kever Rachel; Five years since the RCRF 2nd Sefer Torah dedication to Beit Bnei Rachel Shacharit/ Torah Reading and L'Chayim Greetings and welcome: Ha Rav Benny Elon, Rosh Yeshiva Beit Bnei Rachel Dvar Torah , HaRav Mayer Horowitz, Bostoner Rebbe of Yerushalyim, "The Rachel Mission" by Evelyn Haies, founder and president RCRF Box Lunches - Award Presentations - Group Learning for Men with Yeshiva Beit Bnei Rachel Group Learning for Women with Atara Gur, Rachel Imeinu scholar - Time for Tehillim 60NIS mem. / 75NIS non-mem. - Call Naomi to reserve: (02) 560-9110 or 050-725-8392 IT'S AFEK - NOT A FAKE - Tour Western Binyamin, Ancient & New Cities along the Afek-Yarkon Corridor with the erudite licensed guide Gidon Abramowitz Sunday, June 20th 8:00am to 6:30pm (approx.) Our destination is the Afek-Yarkon Corridor, which, because of its abundant water sources and easy access between east and west, has been the site of consistent embattlement and civilization for 5000 years. The last battle fought in the area was against the Iraqi army which reached as far as Rosh Ha'Ayin in 1948! Driving out of Jerusalem, route 443 takes us to the Charedi city of Modiin Elite where we will view ruins of a synagogue in the remains of the original Kiryat Sefer from the Second Temple period. Skirting Western Binyamin, we continue to Beit Aryeh, settled strategically on a mountain-top overlooking Ben Gurion Airport and its surroundings. Next we visit Afek, gate of the Shomron. Afek and Migdal Tzedek are remains of ancient fortresses; one boasts a breathtaking view of the coastal plain; the other is nestled in the National Yarkon Park, an area brimming with some 2000 springs (now a major source of water for the State of Israel). Driving on to the New Rosh Ha'Ayin, we will tell the story of how Aron Brit HaShem was taken in the battle between the Israelites and Philistines at Even Ha'Ezer. Completing the day with a fascinating tour of the Eretz Yisrael Museum in Tel Aviv, we will visit the Tel Kasila dig and view the glass, coins & ceramic exhibits & other exhibits on the museum grounds. 165nis members / 180nis non-members - Please register with Naomi 560 9110 or 050-725-8392 Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! EIN GEDI - Join us for a wonderful 5-day vacation at the Ein Gedi Guest House This is not just a vacation but a blessed health experience, as well - SUN-THU, July 4-8 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 GUEST SPEAKERS: Rabbi Jacob J. Greenberg, U.S. Air Force Chaplain (Res.) , spiritual leader of Cong. Beth Tikvah, Canarsie, Brooklyn and Rivka Epstein, graduate, Lander School of Tourism - Topic: Eretz Yisrael - A Unique Land Lunch provided at additional cost of 60NIS per meal per person Prices are per person, dbl. occ. half board (Single supplement available) Deluxe rooms: New desert rooms: 4 nights, 1616NIS 4 nights, 1412NIS 3 nights, 1245NIS 3 nights, 1146NIS 2 nights, 816NIS 2 nights, 780NIS 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! Some of Hashem's gifts to us... Our Senses TUE June 15th 8am to 6pm Hashem has blessed us with the ability to see and hear - May we always see and hear good things In the city of Holon there are two amazing programs which we shall experience: Seeing with the Blind and Hearing with the Deaf It is difficult to describe in words the great emotional effect your visits to these unique programs will have on you "Dialogue in the Dark" "Invitation to Silence" Then on to Bat Yam to Michal Negrin's World where we will experience a world of creation and magic come to life. The visit includes a film presenting Michal's life journey and guided tour of the art departments: Jewelry, fashion, and home decor, 180NIS members 195nis non-members -Limited to 40 people! Call Naomi at the Travel Desk 560-9110 or 050-725-8392 - Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! "Jerusalem of Gold" Jerusalem of Colors Featuring historian and guide Gabriella Licsko Walking Tours: Nachla'ot - Wednesday , June 9th, 2:00-4:30pm Rechavia / Shaarei Chesed - Wednesday, June 23rd, 2:00-4:30pm Price for each tiyul: 25NIS members 36NISnon-members - Call Naomi immediately at the Travel Desk 560-9110 or 050-725-8392 - Don't be surprised if the tiyulim are booked because of the waiting lists of the previous tiyulim Building and rebuilding - Modern and Chassidic Communities on the Shore of the Mediterranean Sea Bat Yam (incl. Kiryat Bobov) and Netanya (incl. Kiryat Sanz) with Historian & guide Gabriella Licsko SUN July 11 8:00am to 6:30pm Bat Yam, a city between Jaffo and Holon, with Israel's biggest Jewish population of Turkish origin... walk along the wonderful seashore, hear about famous residents... visit Kiryat Bobov, a Chassidic neighborhood built by the previous Bobover Rebbe... history of Bobov, their historical connection to the Sanzer dynasty, and the Rebbe's unbelievable rebuilding work after WW2 - Netanya, the popular and continuously growing city between Tel-Aviv and Haifa... a considerable anglo population... downtown area, new building projects... Laniado Hospital and Kiryat Sanz ( next to the sea)... learn about the Admor's amazing community work after WW2 - 155NIS members / 170NIS non-members includes a delicious meat lunch during our special tour of Laniado Hospital - For reservations, call Naomi at the Travel Desk 560-9110 or 050-725-8392 - Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! "Jerusalem of Gold Jerusalem of Colors" - Join us for a lively neighborhood tour of Kiryat Moshe with historian and guide Gabriella Licsko Friday, July 16th 10:30am - 12:30pm Explore Kiryat Moshe, a most popular Jerusalem neighborhood for the Israeli National Religious and "Chardal" community... growing Anglo population...Combine local history with visits to the world famous Merkaz HaRav Yeshiva, Machon Meir - the biggest Dati Leumi baal tshuva yeshiva in Israel, the Beit Knesset of HaRav Mordechai Eliyahu Shlita, the headquarters of Sherut Leumi... and many more sites. 25NIS members / 36NIS non-members - For reservations, call Naomi at the Travel Desk 560-9110 or 050-725-8392 A Summer Vacation for the Entire Family at the Caesar Resort Hotel TIBERIAS - Sunday-Thursday, August 1-5 Join us for a special summer vacation at the five star Caesar Resort Hotel in Tiberias located on the lakeside promenade of the Kinneret, close to the main shopping and entertainment centers. Each room has a balcony with a view of the Kinneret, Outdoor pool with sun deck Spa with an indoor pool health club, Finnish sauna (treatments & massages - additional fee) separate hours for men and women Children's club, Evening entertainment and more... The hotel (for this stay) is Glatt-Mehadrin under the supervision of HaRav Burstein, Shlita. The products have the hecshers of Rav Landau, Rav Rubin and Eida Charedit. 575NIS per person per night in a double room, Single supplement available Price includes HB (breakfast & supper) and afternoon coffee & cake - For reservations: Naomi at the Travel Desk560-9110, 050 725 8392 Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! The Back Page of TT909 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 - 25nis members, 30nis non-members. 5nis maintenance fee for life members. Special rates for mornings with two or more shiurim: 50nis members, 60nis non-members. 10nis for life members. Yearly membership 360NIS couple, 275NIS single. Life membership, call us. Programs of the Center are partially funded by the Jewish Agency for Israel, No one will be turned away for inability to pay. Yom R'vi'i, 20 Sivan - WED, June 2nd XXX Contemporary Halachic Issues Rabbi Macy Gordon - We wish Rabbi Gordon a speedy recovery. Watch Torah Tidbits for the announcements of his return to the schedule of shiurim 10:45am Parshat HaShavua R' Yosef Wolicki 11:00am Parshat HaShavua Dr. Avivah Zornberg various MINI-Shiur/Divrei Torah while you fold 12:30pm VIDEO/library 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 2:30pm Women's Beit Midrash - Pearl Borow 7:30pm Rabbi Chaim Eisen's shiur Yom Chamishi, 21 Sivan - THU, June 3rd 9:00am NEW Exercise Class for Women at the ISRAEL CENTER Focus on balance, correct posture, back and abdominal strengthening Given by DR TOVA GOLDFINE Chiropractor/Rehabilitation FOR WOMEN OF ALL AGES AND EXERCISE FITNESS LEVEL What to wear... loose clothes What to expect... fun and challenging exercise and movement Leaving you wanting more and more... and for sure, take home tips for you to continue your strengthening at home 25NIS members 20NISnon-mem PLEASE BRING A BOTTLE OF WATER AND AN EXERCISE MAT Contact Dr Tova 052-420-1201 chirodivine@gmail.com 10:30am Torah and Emunah Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold 7:30pm VIDEO "RERUN" in the LIBRARY - Yiddish Theater - "A Letter From Mother" (1.75hrs) Friday 22 Sivan / June 4th 9:00am Rabbi Eisen's shiur on Aggada 11:00am RCA Daf Yomi Shabbat 23 Sivan / June 5th 5:00pm Shabbat shiur: Kalman Walker 6:00pm MINCHA Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am Rabbi Jeff Bienenfeld - Starting Brachot - 4th perek - This is a perfect time to join this shiur - Sunday/ Tuesday/Thursday 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) - Tuesday and Wednesdays 4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell (not Tuesdays) Sunday 24 Sivan / June 6th L'ayla Introducing inspirational and stimulating programs for women that will enhance knowledge and provide chizuk and growth through Torah Sunday morning through June 13 This Sunday, June 6th 9:15 Living Tehillim - "Determining our Priorities (Tehillim 75) Mrs. Rivka Segal 10:30 The Unique KOCHOT HA'ISHA - Mrs. Chaya Levine 11:40 Practical lessons from Pirkei Avos Perek 3 - Mrs. Sara Chana Treger All classes held at the OU Center, 20NIS per class, 40NIS for the entire morning Babysitting available by reservation only - For more information or to register for babysitting, please call Mrs. Rivka Segal 625-3634 For those who are interested in a unique series of advanced textual study, join us on TUESDAY NIGHT 7:15 The foundations of chassidic thought Rabbi Meir Triebitz 8:15 An in-depth exploration of the rich world of Meforshei Hamikra - Rabbi Yonatan Kolatch xxx Let's Study the Chumash Tonia Frohwein women - Resumes IY"H, June 13th 10:30am Mystical Insights into the Months of the Year Golda Warhaftig women 12:30pm Life: A fantastic Adventure - Alan Romm 2:00pm Rabbi Ephraim Sprecher (June 6th) Why Women don't need a minyan to pray Fantastic Computer Tools you can actually use! In this new series of classes, we'll examine and discover the most crucial and useful set of tools available for your computer today. The classes are taught by Jitschak Rosenbloom, founder of CompTutors who brings a strong background in both teaching and technology. Sundays 3:00pm at the OU Israel Center June 6 Skype for video calling to anywhere in the world June 13 Google Reader for reading internet newspapers and magazines Each class is "stand-alone" (come to any or all of the classes) Fees: 20NIS for life members 25NIS for regular members Call Jitschak for further details: 30NIS for non-members 054-624-6284 XXX Pri Chadash Women's Writing Workshop (2 hrs) - resumes next week Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410) 7:30pm Rabbi Eisen's Shiur 7:30pm The Book of Nechemya - Rabbi Mordechai Machlis 8:30pm The Book of Shmuel - - Rabbi Dr. Joseph Klausner (Yedidyahu) These classes are open to men and women, and are free of charge Monday 25 Sivan / June 7th N'SHEI LIBRARY: 10:00-12:30 MOMMY & BABY MUSIC CLASSES with Jackie Mondays at the Israel Center 9:30am for 6-18 months 10:30am for 1-3 year olds Call Jackie to register for classes: 999-5524 / 054-533-9305 9:15am Excursions into the Book of Yehoshua Pearl Borow 10:30am Rambam's Principles Rabbi Zev Leff Monday, June 7th - 11:35am - 70 Faces of the Chassidic World Who's Who - Israeli Orthodox Communities - FOCUS on the main ideologists of Jewish Religious Anti-Zionism, "made in Hungary" - Munkats and Satmar; Interactive lecture with pictures by Gabriella Licsko researcher 11:30am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Yiddish Theater - "Motke Ganif" - (Motke the Thief) A new interpretation of Shalom Asch's brilliant sociological and psychological study of a thief. (1 hrs, no English subtitles) Women's Beit Midrash 2:00pm "Bring on the Blessings" - Pearl Borow 3:00pm Mishna, Mitzvot, and More - Phil Chernofsky 7:30pm Parshat HaShavua Dr. Avivah Zornberg 8:30pm Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan: Now studying SHMUEL (in Hebrew) Details? Sam Finkel 052-469-1263 MASK - J'lem Chapter at the Israel Center - maskjerusalem.cjb.net - 050 754 2717 NEXT MEETING: Monday, June 7, 7:30-9:30pm with Dr. Judy Belsky Yom Sh'lishi 26 Sivan TUE June 8th 10:00am and 7:00pm - Gemach 9:00am The Torah of Eretz Yisrael Rabbi Aharon Adler 10:15am ASHREI - an in-depth look Guest speaker: Rabbi Dr. Raymond Apple AO RFD, Former long-time senior rabbi of the Great Synagogue, Sydney, Australia; Author, OZ Torah, a global weekly Torah publication; Oleh not so Chadash 11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum - 66CE: From Anarchy to War - The Great Revolt starts 11:20am Inspirational class for women based on the modern Mussar classic, ALEI SHOR with Esther Sutton 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: "Cast A Giant Shadow" The story of Israel's War of Independence, centering on Mickey Marcus, the first general in the Israeli Army. It was on June 11, 1948 that Gen. Marcus met his tragic death. With Kirk Douglas as Mickey Marcus and Frank Sinatra, Yul Brynner, and John Wayne, the film vividly portrays the impossible odds faced by the outnumbered, out-equipped Israeli forces. (2 hrs) 1:00pm (to 2:30pm) The Wisdom Within with Esther Sutton A workshop in journaling for women 7:15pm L'AYLA: 2 classes on Tuesday nights Tuesday, June 8 7:30pm VIDEO (projected on large screen) HASC presents... Time for Music! (108 min) starring Yaakov Shwekey with Yehuda Green, Dovid Gabay, Baruch Levine, Chazzan Helfgot, Abie Rotenberg, adult choir, children's choir... Yom R'vi'i 27 Sivan WED June 9th 10:45am Parshat HaShavua R' Yosef Wolicki 11:00am Parshat HaShavua Dr. Avivah Zornberg various MINI-Shiur/Divrei Torah while you fold 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents...VIDEO in the LIBRARY: Rabbi Berel Wein - "Spiritual Reflections" 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi 7:30pm Rabbi Chaim Eisen's shiur Wednesday, June 9th 8:00pm - Almost all you ever wanted to know about ISLAM by Nachman Kupietzky Yom Chamishi 28 Sivan THU June 10th 9:00am New Exercise Class for Women 10:30am (to 12:30) Torah & Emunah Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold 7:30pm VIDEO "RERUN" in the LIBRARY Dr. Maurice E. Joseph Jewish Video Resource Center presents... Rabbi Berel Wein - "Spiritual Reflections" Yom Shishi 29 Sivan FRI June 11th 9:00am Rabbi Eisen's shiur on Aggada 11:00am RCA Daf Yomi upcoming... at the Israel Center Shabbat Parshat Korach - Rosh Chodesh, June 12th 5:00pm - Shabbat afternoon Shiur by Rabbi Yaakov Moshe Poupko, Mincha at 6:00pm Monday, June 21st 8:00pm - Unconscious Core Issues JEWISH HEALING Unifying Holy Music & Verse with Vibroacoustic Music, EFT & Subliminals, & NeurOptimal Brainwave EEG: Holy Experiential Journeys that Heal Your Unconscious - Rabbi Immanuel Yosef Legomsky MA, Advanced Trainer: EFT, NeurOptimal EEG, NLP 0544311711 Monday, Tuesday, Wednesday - June 21,22,23 3:00pm - Financial Seminars Watch for details Tuesday, June 29th - SHIV'A ASAR B'TAMUZ Musical Program - Festive meal If Beit HaMikdash is not yet rebuilt, then... 5:30pm SHIUR 6:45pm Slow-paced MINCHA for the fast day followed by mini-shiur on the Three Weeks 8:15pm MAARIV (fast over at 8:20pm) - Break-fast ENTERING MARRIAGE LOVINGLY AND WISELY COMES TO RA'ANANA Discover the tachlis of 'pre-nups' and effective marital communication - Sunday, June 6, '10 For parents and grandparents, newlywed & nearlywed couples, singles, rabbis, rabbaniot, kallah and chatan teachers, students, educators At Beit Knesset Ohel Ari, 98 Ravutsky, Ra'anana 7:30pm Registration - Welcome: Susan Barth, PMP 8:10pm Prenuptial Agreements for the Prevention of Get-Refusal: - Why, What and How Rachel Levmore, Rabbinical Court Advocate 9:10pm Communication: The Key to Intimacy Sherrie B. Miller, MA & Lori Lurie, MA 10:00pm Q & A Program is in English - Admission is free! Pre-registration appreciated (but not required) simchagemach@gmail.com or call Susan Barth 054-729-4964 Sponsored by: The Givat Sharett Chesed Committee (of Beit Shemesh) Simcha gemach in memory of Feigel bat Tuvia Nisan, Choice of the Heart, Council of Young Israel Rabbis in Israel (CYIR) & the Jewish Agency, Orthodox Union (OU), Rabbinical Council of America - Israel, Beit Knesset Ohel Ari Care-Giving course beginning June 23 - call 6510090 x 2 for more information Memory Workshop beginning June 24 - call 6510090 x 2 for more information