Torah Tidbits # 961 - Balak July 8-9, '11 - 7 Tamuz 5771 Avot - 5th chapter B"H in our 20th year OU Israel and the Israel Center extend warm greetings to our visiting dignitaries from "headquarters" Dr. Simcha Katz, OU president Rabbi Steve Burg, Managing director Shlomo Schwartz, CFO 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/Community Services <> OU West Coast Simcha Katz, President of the Orthodox Union Stephen Savitsky, Chairman of the Board, Orthodox Union Harvey Blitz, Chair, OU Kashrus Commission Rabbi Steven Weil, Executive Vice President Rabbi Steven Burg, Managing Director, Orthodox Union 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. 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Jacobs ZULA Center <> 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 Dr. Simcha Heller, Vaad member Stuart Hershkowitz, Vaad member Moshe Kempinski, Vaad member Sandy Kestenbaum, Vaad member Zvi Sand, Vaad member Ben Weiner, 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 TT Distribution <> ttdist@ouisrael.org <> 0505-772-111 website: www.ou.org/torah/tt Ranges are 10 days, WED-FRI 4-13 Tamuz - July 6-15 Earliest Talit & T'filin 4:40-4:46am Sunrise 5:40-5:45am Sof Z'man K' Sh'ma 9:11-9:14am (Magen Avraham: 8:28-8:32am) Sof Z'man T'fila 10:22-10:24am (Magen Avraham: 9:45-9:48am) Chatzot 12:44pm-12:45am (halachic noon) Mincha Gedola 1:20-1:21pm (earliest Mincha) Plag Mincha 6:19.75-6:18pm Sunset 7:53-7:51pm (based on sea level: 7:48-7:45pm) Candle lighting and havdala times Candles (earliest) BALAK Havdala next week 7:13 (6:20) Yerushalayim 8:30 7:10 / 8:27 7:29 (6:22) S'derot 8:31 7:27 / 8:29 7:27 (6:20) Gush Etzion 8:30 7:25 / 8:27 7:30 (6:22) Raanana 8:33 7:28 / 8:30 7:28 (6:21) Beit Shemesh\RBS 8:31 7:26 / 8:28 7:30 (6:22) Netanya 8:33 7:28 / 8:30 7:29 (6:22) Rehovot 8:32 7:27 / 8:29 7:26 (6:21) Be'erSheva\Otniel 8:30 7:24 / 8:27 7:28 (6:21) Modi'in\Chashmona'im 8:31 7:26 / 8:28 7:13 (6:22) Petach Tikva 8:32 7:10 / 8:29 7:13 (6:20) Maale Adumim 8:30 7:10 / 8:27 7:29 (6:21) Ginot Shomron 8:32 7:27 / 8:29 7:28 (6:20) Gush Shiloh 8:30 7:26 / 8:28 7:27 (6:20) K4 & Hevron 8:30 7:25 / 8:27 7:28 (6:20) Giv'at Ze'ev 8:30 7:26 / 8:28 7:29 (6:21) Yad Binyamin 8:32 7:27 / 8:29 7:30 (6:22) Ashkelon 8:32 7:28 / 8:29 7:19 (6:21) Tzfat 8:32 7:17 / 8:30 Rabbeinu Tam Havdala - BALAK - 9:14pm 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... Monday night, July 4th, was the eve of the third of Tammuz. Many people think that that is too early for Kiddush L'vana because three full days have not passed from the beginning of the month. But that's not correct. According to Minhag Yerushalayim, you need three full days to have passed from the Molad, not from the first of the month. So too for the 7-day opinion. Counting from the Molad, not from Rosh Chodesh. The Molad of Tammuz was early Friday morning. 3 full days later was Monday morning, so that by Monday night, one could say KL. Nonetheless, most people will be waiting for this Motza"Sh. LEAD TIDBIT Powerful 95/9 Lesson We've said it before - hopefully, we'll say it in a different enough way to give it a fresh look and understanding. Balak is one of the least complicated sedras in the Torah. There are no mitzvot counted from Parshat Balak. Parshat Balak basically has two stories in two parshiyot. The first story, which makes up the bulk of the sedra - 95 p'sukim, to be specific, a very long parsha (the average length of pa parsha in the Torah is 8.7 p'sukim) - is about the plot of Balak to defeat the people of Israel with the help of the greatest prophet in the non-Jewish world, Bil'am HaRasha. Their plan repeatedly fails, although they expend much energy and many animal sacrifices in their attempts. The second story is in its own parsha of 9 p'sukim (very close to average length). It is the story of the carrying out of Bil'am's advice to Balak, that the only way to defeat Israel is to get G-d angry at them and let Him punish them. Balak and Bil'am utterly failed in their original plan to use non-conventional warfare (the curses of one who is supposedly close to G-d) rather than the swords and arrows of the time. Even if their second plan was hatched out of desperation, it worked to the tune of a 24,000 death toll, which would have kept rising had Pinchas not acted boldly and zealously in defense of G-d's honor. We've said this before and even in this issue in the Sedra Summary, but it needs to be emphasized. The story of Balak & Bil'am vs. the People of Israel is the only episode of the Torah since the beginning of the book of Sh'mot that has no other witnesses besides G-d. A few million people witnessed and experienced the Exodus from Egypt, the first battle against Amalek, the Manna, revelation at Sinai, the golden calf episode, the spies fiasco, Korach's rebellion, and many other events that occurred to the people in the Midbar. Not the Balak and Bil'am business. The people were totally unaware that Balak sent a delegation to hire Bil'am to act against the People of Israel. We did not witness the building of the altars and the offering of the sacrifices. We did not hear Bil'am's words nor did we witness Balak's frustrations with Bil'am. The accounts of the Exodus were not only included in the Torah; they were told from parent to child throughout the generations. We know of what Balak and Bil'am tried to do, what was said, etc. because G-d told Moshe and included it in the Torah. There are probably other things that we don't know about and will never know about. But this, G-d wanted us to know about. He wanted us to hear Bil'am's words - even though we weren't there to hear them straight from Bil'am's mouth. And He told us these things for a reason. The first threat to us as a fledgling nation was from Par'o, who changed his mind about letting the People go (as if it was his decision in the first place) and pursued the people towards the Sea. When the people cried out, G-d told Moshe to tell the people that He would take care of things and they shown stand by silently and watch the events unfold. Subsequently, when Amalek attacked the people, Yehoshua was instructed to form an army and fight - side-by-side with G-d, so to speak. All other battles were to be fought by the people, with the promise of G-d's help, obvious or behind the scenes. The Torah tells of one battle that the people were warned that G-d would not be joining them - so to speak. The went ahead anyway and were defeated. This time, G-d takes care of the whole thing without our even standing by silently. We did whatever we did in the day to day living in the Wilderness, unaware of this particular plot, and G-d protected us completely. (Until we turned from Him towards the worship of Baal Peor.) This has to tell us something over the course of Jewish History until this very day. How many times have enemies of the Jewish people plotted and planned to harm us (or worse) only to be thwarted by G-d watching over us? "Behold, He Who watches Israel shall neither slumber nor sleep." Balak Stats 40th of 54 sedras; 7th of 10 in Bamidbar Written on 177.8 lines in a Torah (ranks 35) 2 Parshiyot; 1 closed, 1 open 104 p'sukim - ranks 34th (8th Bamidbar) 1455 words - ranks 33rd (8th Bamidbar) 5357 letters - ranks 35th (8th Bamidbar) Balak is close to average for the Torah's sedras but is on the small side for Bamidbar MITZVOT Balak is one of 17 (of 54) sedras with no mitzvot. Only one of two no-mitzva sedras in the book of Bamidbar. Here's the no-mitzva sedra count per book: 9/12, 3/11, 0/10, 2/10, 3/11 Aliya-by-Aliya Sedra Summary [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya 11 p'sukim - 22:2-12 [S> 22:2 (95!)] Balak was a weaker king than his neighbors in the region. The defeat of the others (OG and SICHON) instilled fear in Balak's heart, and he realized that waging a “conventional” war against Israel would be futile. His plan (following research of the matter) was to enlist Bil'am to curse the People of Israel. To this end, Balak sends a delegation to Bil'am in Midyan. Bil'am invites the envoys to spend the night so that he (Bil'am) can be spoken to by G-d. G-d does "appear" to Bil'am and asks him who these people are. Bil'am tells G-d and He warns Bil'am not to go with the delegation, nor to curse the people, because "they are blessed". SDT: How come Balak, a sworn enemy of Israel, rates having a sedra named after him? Commentaries suggest that Balak was an "honest enemy" of Israel. His antagonism was based on his fear of Israel; his intentions and actions were clear-cut. We have been plagued by many enemies throughout history who have hidden behind a smile, a mask of friendship, or a hand-shake and photo-op only to try to stab us in the back (or worse). It's "nice" when an enemy is "up front" about it. SDT: Commentaries point out that Moav and Midyan were bitter enemies. Nonetheless, they put their differences aside and united to fight against Israel. This shows the power of anti-Semitism in this world. See what our enemies are ready to do because they hate us so much. But it also must teach us another lesson. We too must be prepared to set aside that which divides the Jewish People into fragments, so that we can fight our common enemy with greater strength. This is not to suggest that we must ignore, overlook, or forgive these differences. But we have to know when we should put our religious-secular battles "on hold", in order to be united against the enemies of the Jewish People. We must all work together - Ashkenazim & S'faradim, National Religious and Haredi, left and right, religious and secular, to strengthen our position against those who would harm us, take parts of Eretz Yisrael from us, or divide our capital. SDT: Rashi quotes a Midrash that explains why G-d asked Bil'am "who are these men with you?", when He first appeared to him at night. This, says Rashi, was to give Bil'am the false impression that there are times when G-d doesn't know something and needs to ask. Bil'am would then be hopeful that during one of those Divine "lapses", he would be able to "bless" the Jews, even though G-d told him that he shouldn't. Levi - Second Aliya 8 p'sukim - 22:13-20 In the morning, Bil'am (reluctantly) dispatches Balak's messengers with his message of refusal. Balak sends a larger and more prestigious delegation to Bil'am, with offers of great honor and wealth if Bil'am would only agree to Balak's request. Bil'am again refuses, but does invite the new delegation to spend the night. This time G-d permits Bil'am to accompany the Moabites, but warns him not to do anything other than what G-d tells him. (Commentaries draw from this the notion: "In the direction a person is inclined, there he is lead" Also like, "giving him enough rope to hang himself with".) SDT: Why was Bil'am to be punished for going with Balak's delegation, when G-d permitted him to go? Sort of told him to go. Certainly, a person is held accountable for violations of G-d's commands, but are we also responsible for things which are not specifically prohibited, although it is reasonable to assume that G-d does not want us to do them? The answer is YES. This is one of the concepts we actually derive from the episode of Bil'am. The Torah gives us a very good idea of what HaShem wants of us. Many sins are spelled out very clearly - in fact, there is a notion of "one will not be punished unless expressly warned"; yet we are warned that G-d will be angry, so to speak, if we do things that we (should) know are contrary to His wishes. This is something that exists in human relationships too. Parents, for example, expect children to behave a certain way, even without being specifically told. We are not programmed robots; we are human beings with the ability to reason. And G-d (and our parents - remember the Gemara in Kiddushin that teaches us that there are three partners in the human being - G-d, his father and his mother) wants us to make the right decision in areas He left “open,” so to speak. In the straight reading of the Chumash, it seems that Bil'am is truly a man of G-d who only wants to do what G-d wants him to do. Tradition describes him differently, as one who knows that he is totally in G-d's control but tries to fight it at every step of the way. He is identified as Bil'am HaRasha. What a blow to Bil'am's ego to be thought of so highly among people, yet to know that G-d is in charge and he (Bil'am) cannot act independently. Shlishi - Third Aliya 18 p'sukim - 22:21-38 Bil'am arises in the morning, saddles his donkey (by himself), and goes with the Moav officers. (The implication in the pasuk is that Bil'am went with a great deal of enthusiasm to "hopefully" curse the People of Israel. Contrast this with Avraham's enthusiasm on his way to fulfill G-d’s command with the Akeida.) G-d is "angry" with Bil'am for going (even though He permitted it) and sends an angel in an attempt to dissuade him from continuing. The Torah recounts that on three separate occasions - symbolically, it happened in increasingly narrower passages - the donkey sees the angel blocking the way, but Bil'am does not. Bil'am strikes the donkey each time, until G-d gives the power of speech to the donkey, who admonishes Bil'am for his deeds. Then G-d permits Bil'am to see the angel and Bil'am acknowledges his sin. He offers to return, but the angel allows him to proceed, with the warning not to say anything "unauthorized". In Pirkei Avot we are taught that the "mouth of the donkey" was one of ten special items that G-d created in the instant before He rested from further creation on the very first Shabbat. One of the lessons from this concept is SOF MA'ASEH B'MACHSHAVA T'CHILA, what happens in the end was in G-d's thought and plan at the beginning. We should not think that the "mouth of the Earth" that swallowed Korach & Co. or the talking donkey, or No'ach's rainbow, et al, were "after-thoughts" of G-d. No such thing.) Balak goes out to greet Bil'am, who "warns" Balak that he is powerless to act on his own and must say only what G-d "puts in his mouth". (This is the significance of the "mouth of the donkey" - viz. that it is G-d Who grants the gift of speech; one should not be arrogant about his ability to speak well. In the words of the beautiful prayer of the Shali’ach Tzibur on Rosh HaShana and Yom Kippur, OCHILA LAKEIL, the human being thinks thoughts in his heart, but from G-d comes the ability to express them with his mouth and lips... or the lack of the ability.) SDT: The favored weapon of the nations of the world is the sword. The "weapon" of Israel is "the power of speech" (prayer, divrei Torah, kind words, etc.). Bil'am arrogantly lays "his weapon" aside and attempts to harm the People of Israel with their (our) weapon. G-d, so to speak, went against Bil'am with his abandoned weapon - the angel's drawn sword. And ultimately, the Torah tells us, Bil'am fell by the sword. - Rashi R'vi'i - Fourth Aliya 15 p'sukim - 22:39-23:12 Balak makes sacrifices on the occasion, and Bil'am orders seven altars to be built for the special offerings. (All that is done is highly significant - e.g. the Torah records that our three Patriarchs offered seven korbanot at various times. Bil'am hoped to "neutralize" the effect of those sacrifices in G-d's eyes by repeatedly offering seven sacrifices of his own.) After meditation, Bil'am "speaks" about the People of Israel. He does not curse them, but rather beautifully describes the uniqueness of Israel. Balak is upset, but Bil'am reminds him that he (Bil'am) can only transmit that which G-d wants him to. If we are unique among the nations of the world, it is because of the Torah and our commitment to it, not something genetic, nor a mere accident of birth. We must preserve that uniqueness by remaining true to Torah, faithful to HaShem, and distinct from the other nations. And, as Bil’am pointed out, our uniqueness depends upon being different from the other nations (not wanting to be just like everyone else.) We are different when we are different. And that is what we are supposed to be. Chamishi 5th Aliya 14 p'sukim - 23:13-26 Balak takes Bil'am to a different vantage point, in the hopes that he will be able to curse the People this time. Once again, seven altars are built and sacrifices offered. Once again, Bil'am meditates and then utters magnificent descriptions of the Nation of Israel. Balak says his piece and Bil'am again explains his restrictions. (Difficult for someone who is considered the quintessence of arrogance.) Rashi says that Balak chose Rosh HaPisga as a place from where Bil'am might succeed in cursing the people, because he foresaw that Moshe would die there. Rashi says that Balak knew this about the place but Bil'am didn’t - that Balak was a more gifted prophet. Twice we find, And Bil'am said to Balak, build for me "with this" seven altars and prepare for me "with this" seven bulls and seven rams (23:1 and 29). With this, BA'ZEH. We are taught that all the prophets of Israel prophesy with KOH (as in KO AMAR HASHEM), except Moshe, who prophesies with ZEH. Bil'am felt that he was on Moshe's level and kept throwing around the ZEH. G-d says to Bil'am, go back to Balak, and thus - KOH - you shall speak. Enough with the pretension to ZEH; you say KOH. Bil'am gets the message and switches to KOH when he speaks to Balak. Shishi - Sixth Aliya 17 p'sukim - 23:27-24:13 Balak suggests yet a different vantage point from which to observe Israel; maybe G-d will permit them to be cursed. Bil'am again asks for seven altars to be built, and a bull and a ram to be offered on each. This time, Bil'am does not meditate in his usual manner, expecting similar results, namely that blessings will emerge from him - and he really wants to curse Israel. SDT: Balak takes Bil'am to Rosh HaP'or. Having seen in a vision that Israel will soon fall at P'or, Balak mistakingly assumes that the cursing from there would be successful (Rashi). Targum Onkeles indicates that Bil'am was "reminding" G-d of the Golden Calf, so that He would allow the People to be cursed. However, when he saw the multitude encamped in such a special manner, he was endowed with "Ruach HaKodesh" and he blessed the People of Israel a third time. Balak had "had enough", spoke harshly to Bil'am, and "sent him packing". We quote the words that emerged from Bil’am’s mouth - MA TOVU... Sometimes it takes a non-Jew’s observation for us to appreciate something we might not see. Sh'VII - Seventh Aliya 21 p'sukim - 24:14-25:9 Before Bil'am takes leave of Balak, Bil'am prophesies about the other nations in the region... which was, in different words, a prophecy that each nation shall eventually perish, as will those who will bring about the earlier nations’ destruction. [P> 25:1 (9)] Bil'am's final advice, his attempts to curse the People having failed, is to entice the People to idolatry and immoral behavior which will turn G-d Himself against them. This plan works, as 24,000 perish in a plague following the immoral and idolatrous worship of Baal Pe'or. Only the bold action of Pinchas b. Elazar b. Aharon HaKohen in defending G-d's honor, stops the devastating plague. SDT: This final lesson of the sedra must be learned well by us today. What Balak and Bil'am discovered is that if Israel is in G-d's favor, it will be invincible from outside attack. No nation can succeed against Israel, when we are "on good terms" with G-d. That includes attacks by the sword or by words... If we, however, incur G-d's anger, by being unfaithful to Him, by disregarding Torah and mitzvot, then we are extremely vulnerable to our enemies. And they might not even have to actually fight against us (as in terror attacks) - we can, G-d forbid, destroy ourselves (as with road accidents, and more). This was true more than 3000 years ago; it is no less true today. On a certain level, Parshat Balak is extremely simple and straight- forward, with an extremely powerful message - because of that simplicity. For 95 p'sukim, we feel the protection of G-d as Balak and Bil'am fail time and again in what almost looks like a comical farce. The Gemara says that Bil'am was in some ways superior to Moshe Rabeinu, that when he was around, G-d Himself was extra vigilant in protecting us. For those 95 p'sukim, we beam with pride at the grudging admiration of a unique nation as expressed by Bil'am. And then comes the last 9 p'sukim of the sedra. Bil'am went back home. So did Balak. No danger anymore. WHAM! We did it to ourselves. G-d protected us from Bil'am by giving him his words. By not letting him speak on his own. And then we turned around and betrayed G-d. 24,000 fatalities. And the toll would have been greater, except for the bold action of Pinchas. The sedra is shouting its message to us. All we have to do is listen to it. Last 3 p'sukim are reread for Maftir. Note that the Pinchas episode is interrupted by the break between sedras. Zimri and Kozbi are not identified yet, G-d's reaction comes next week. Just for now - the plague stopped! The swiftness with which the plague struck is matched by the swift action of Pinchas. For now, that’s the point. More next week. Haftara 17 p'sukim Micha 5:6-6:8 Micha's prophecies include the state-of-affairs that finds Israel dispersed among the nations of the world, the promise of the end of war and restoration of Israel to its Land, and the "settling of accounts" between G-d and the other nations, and G-d and Israel. This portion contains a reference to the advice of Balak and Bil'am's response to it - thus the appropriate choice of this portion as the haftara for Parshat Balak. Note the "credit" to Balak for the advice that caused the failing of Israel as opposed to the implication from the Torah that it was Bil'am's idea. Note the reference to the leaders of the People as Moshe, Aharon, and MIRIAM. The haftara ends with the famous encapsulation of our responsibilities to G-d: "What does G-d demand of us, ONLY to behave justly, love chesed, and walk modestly (humbly) before G-d." This is the formula for the greatest protection we can have from the Balaks and Bil'ams of the world. And its disregard makes us terribly vulnerable to them. What a contrast between the end of the sedra and the end of the haftara! Again, we have the simple but powerful point. This is how we are supposed to behave. This is how we behaved... and what happened to us. Lessons from the Torah and from the haftara. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 566 (part one) Partnerships Many years ago we had a few lessons that discussed the formation and running a business as a partnership. The question has by coincidence come up a few times among the member of our kolel and among some of the men in our synagogue. I told one of the men to go to his rabbi and consult with him. He went and the rabbi called me to get some of the details of forming a partnership according to halacha. The parties are best advised to organize a partnership by complying with the laws of the land and also halachically by making a kinyan. The parties can generally agree to almost any terms that comply with the laws of the land with the only exception being when it contravenes certain halachot. The agreement can specifically state that it shall be governed by the halacha or any other set of laws that the parties agree upon, such as the laws of the State of Israel. Their agreement may be oral or in writing. It may contain all of the terms or only some of the terms. Even if the partnership agreement is in writing it may be amended orally. The parties can terminate the agreement even before the date set forth in the agreement. Assume that both Reuven and Shimon live in Arizona and wish to form a partnership that is to be in the business of selling merchandise in a fair in China. The goods are supplied by Reuven in California and taken by a ship to China to be sold there. They are to divide the profits evenly. While the goods are on the ship the price of the merchandise falls. The entire loss in value is to be borne by Reuven since the partnership will commence when the goods arrive in China. That is, unless the parties agree otherwise in advance. If the price rises before the goods arrive in China, the gain will be Reuven's. If the partnership agreement provides that the partners will invest certain sums or will invest the money as required, and Reuven fails to so invest, Shimon may bring an action in Beit Din to compel Reuven to so invest or terminate the partnership. The investment of the partners may be in money or in a thing that the parties consider to be the equivalent of money. The parties may stipulate any division of profits and losses as they please. For example, they may agree that Reuven who has invested 100 shekels should receive 80% of the profits and bear 15% of the losses, while Shimon who has invested 200 shekels should receive 20% of the profits and bear 85% of the losses. If they do so agree, there is a presumption they did so to take into account their respective business talents and other factors. In the aforegoing example Reuven obviously has more to offer the partnership than Shimon in the way of talent. This assumes that both Reuven and Shimon will work the same hours for the partnership. THE CHALLENGE OF MONEY: "Your brother shall live with you" [5] by Dr. Meir Tamari All our sources, halahka, aggada, philosophy and Torah commentators alike, clearly recognize that society has an obligation to protect and support its poor and weak members, a recognition that throughout the ages was expressed in the enactments of the Kehilot in all the countries. At the same time, they provide guidelines as to what constitutes the Torah's commandment of providing all the needs of the poor, 'dei machsoro', and also who is eligible to receive these benefits. This recognizes that societies, like individuals, have limited resources and, what is no less important, that perpetuating a 'welfare mentality' creates spiritual and material evils. The egoism of S'dom merited that society's destruction but the policy of 'bread and circuses' led just as inevitably to the downfall of Imperial Rome. Justice demands that individual Jews and the community meet their holy obligations but justice also demands that these holy funds not be abused. We do not find in the Jewish charitable system anything approaching the incomes policy of modern welfare thinking that considers tzedaka as an egalitarian device intended to transfer wealth. Rather, "it is not the obligation of the householder to enrich the poor, only to support him" (Mishneh Torah, Matnot Aniyim 7: 3). The Rambam continues to limit recourse to the communal funds to those who do not have 14 meals for the week and the tamchui [daily food funds] to those not having 2 meals for that day. Likewise, peah-leket-shikhacha, the agricultural gifts were permitted only to those with idle equity less than 200 zuz or active capital of 50 zuz [assumed to provide income sufficient for basic necessities]. These means tests require the poor, like any other creditor, to prove their eligibility. In real life, there is a ranking of needs so there has to be a ranking of the tests; for example, claims for clothing need proof whereas one who says 'I need food', we give him immediately without questioning". It is true that modern authorities like the Orech HaShulchan rule that these limitations, as well as others like those, defining basic necessities as half a loaf twice a day or providing a rug to sleep on, related to those early times, whereas today charitable needs have to be defined at a higher level. However, this does not negate the fundamental idea that charity is meant only to grant necessities, nor does it refute the validity of a means test in Judaism. To rule otherwise would be unjust even though it would save the poor from the shame of convincing others of his needs. Proponents of universal welfare argue that in order to spare the feelings of the poor recipients, benefits should be available equally to all. In other words, food, education, health or transport when subsidized by the public purse should benefit both the poor who need to be assisted and the wealthy people who can quite easily fend for themselves. Means tests mean that the poor and needy are helped in those area that they need it; people are supported - not services or products. Removing shame from receiving charity through universal benefits, makes living off welfare normal and an entitlement of the recipient instead of an obligatory mitzva of the giver; "shame is the price the poor pay for receiving charity" (Chatam Sofer). Not only can no society provide everyone with everything they need or want, but such norms make universal welfare grow until it becomes too large for society to fund out of its tax revenues. Social discord or tax revolt occur breaking down the welfare system, if not the society itself. Irrespective of who receives tzedaka, how much they receive and how it is funded, care must always be taken to remember the spiritual and religious nature and significance which it has in a Torah ideology. This will do much to prevent welfare and tzedaka both from being mere bureaucratic soullessness of the giver and from fraud or exploitation by the recipients. Rambam links giving charity to the objects offered to Bet HaMikdash: "All the things that one consecrates to G-d should be of the best and most beautiful. If one builds a shul for prayer, it should be more dignified and beautiful than the house in which he lives; when he feeds the hungry, he must give them the best and sweetest food which he serves at his own table; and when he clothes the naked, it should be with the finest of his own clothes" (Issurei Mizbei'ach 1:11). 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] Hidden in the Sand [11] Maharal on the Sedra [12] Gold From the Land of Israel [13] Torah from Nature [14] OzTorah [15] MicroUlpan [16] There's nowhere I'd rather Be! [17] 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... Question: May one spray whipped cream from a canister on Shabbat? Answer: Answer: First, let us understand what happens. When gas goes into a fatty substance (like whipping cream), the fat traps much of it, causing it to fluff up and coalesce. Whipped cream canisters contain pressurized nitrous oxide. Pressing their button does two things more or less at the same instant: forces gas into the fatty liquid; forces the contents out of the canister. There are several possible grounds, some stronger than others, upon which to base a prohibition. After a quick review, we will present a practical answer. Arguably, combining two substances so that they form a mixture that is different in texture than each one separately is lisha (kneading) (see Shemirat Shabbat K’hilchata 11: (124)). However, trapping a gas (even if in unnoticeably small pockets) inside a liquid so that it turns into foam is different enough from classic lisha for it to be difficult to forbid without classical sources. Shemirat Shabbat K’hilchata (11:31) prohibits hand-whipping cream for a few reasons. One is related to the scrambling of eggs, which is forbidden because it is usually a step in the cooking process. While one can argue whether or not this applies to whipping cream, the process is totally different when done by pressing the button on a canister. Recent poskim discuss creating seltzer/soda on Shabbat, where a somewhat significant change occurs to a liquid by inserting a gas. While some poskim object to it for creating something new (see Maharsham I, 140), the most realistic problem is uvdin d’chol (weekday-like activities, in this case, of producing things). While this might apply to the process of inserting a gas canister and fastening a machine to make soda (or the similar device for cream), it is hard to apply it to using a pre-prepared canister, which the average user sees as simply dispensing. The most serious issue is molid, creating a new reality by changing the phase of an object. The baraita (Shabbat 51b) forbids crushing ice and snow. Rashi explains that it is like a melacha, in that one creates something new, i.e., a liquid from a solid. Some say that, similarly, one may not turn a liquid into a solid, e.g., freeze water to make ice cubes (see Doveiv Meisharim I, 55). We dealt with this issue in Hemdat Yamim (Miketz 5767), and cited strong grounds for leniency. Orchot Shabbat (15:(45)) says that even those who forbid making ice cubes could permit spraying whipped cream from a canister because the only purpose of the cream in the canister is to be turned into whipped cream. On the other hand, here one actively and directly, with the press of the button, creates the foam, as opposed to putting water in a freezer, which only provides a cold setting for the slow process of freezing to begin (see Shemirat Shabbat K’hilchata 10:(14)). However, Rav Mordechai Willig told me another reason for leniency: the change, from a thick liquid to a foam, is not enough to be considered molid. While one can make the argument that it is forbidden to spray whipped cream from its canister, common practice is to permit it. Since we have shown the halachic basis for the practice, we do not feel it is necessary to change it. (We have not dealt with the issue of using the cream to write words or make likenesses of specific objects.) Rav Daniel Mann, Eretz Hemdah Institute Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet by Eretz Hemdah. You can receive it 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 When we settle down into a plush easy chair and place our back against its back and our arms upon its arms, there is a danger of our coming to feel that its plush back is somehow our back, and its long, impressive arms, our arms, and, in general, all of its grand dignity, our dignity. 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 The Alter of Slobodka, R’ Nosson Tzvi Finkel, had a highly developed sense of what each student of his needed, as the following story illustrates. At one time, two friends were studying in Slobodka, one a great masmid - a person who is very diligent in his Torah learning - with the other the exact opposite, given to being easily distracted and only with great difficulty being coerced into learning. R’ Nosson Tzvi treated them entirely differently: He almost demonstratively ignored the Masmid, while lavishing a great deal of attention on the other student. The first student found this very disturbing, but did not say a word. He bided his time, and waited for an opportunity to let the Rosh Yeshiva know his feelings. The opportunity came when the first student lost his father. R’ Nosson Tzvi came to visit the student, and the student, in his great grief, complained bitterly of the way R’ Nosson Tzvi had treated him throughout, especially in light of how he had treated his friend. “What I did,” said R’ Nosson Tzvi, “was to give each of you the treatment you needed. I knew that you were growing into a fine Torah scholar, and if you ever came to me to tell me of a new Torah thought you had come up with, it was to receive praise from me for that thought. Had I praised you, you would have become conceited. By ignoring you, I enabled you to become a Torah scholar without totally inappropriate conceit. “Your friend, on the other hand, was always looking for a way to avoid learning Torah. I needed to use every wile and stratagem to keep him interested in learning, and that mean praising every single Torah thought he told me, inviting him to my house, etc.” 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 Reprinted with permission of the copyright holder [4] CHIZUK and IDUD for Olim & not-yet-Olim respectively At times I hear it said or I read that Israel should pay no attention to what other nations think of us. A verse from our parsha is cited as "proof": HEN AM L'VADAD YISHKON UVAGOYIM LO YITCHASHAV, interpreted to mean that we should isolate ourselves from world-opinion and not take other nations into consideration. This interpretation cannot claim to be anything like the "official" view of Judaism. The main- stream interpretation of this verse has it referring to the continued existence of the Jewish people, while other nations can be destroyed. Typical is the Midrash Rabbah which interprets the verse to refer to Jewish loyalty to God: HEN AM L'VADAD YISHKON - We alone are loyal to God: UVAGOYIM LO YITCHASHAV, interpreted to mean that therefore we are never under consideration when it comes to Divine judgments of destroying nations. The Yalkut Shimoni interprets UVAGOYIM LO YITCHASHAV to mean that God judges us differently than He does Gentile nations. I have not found a classical source that interprets our verse as an endorsement of not taking other nations into account in our thinking. Even if there might be such a source, it would not be the Torah view by any means. Anyone who uses the verse in this way does so in his own name or in the name of Ben-Gurion, but not in the name of the Torah. The fact that we cannot be destroyed does not remove our obligation to engage in international politics with wisdom, including taking the views of other nations into account, so that we inflict as little damage on ourselves as possible, short of destruction. We must act responsibly to do all we can for the continued flourishing of the yishuv in Eretz Yisrael. May God bless our best efforts with success. Yehuda Gellman, BGU 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 - BALAK 1) Why does Moav invoke the imagery of an ox eating up all the crops of the field to describe what will happen when the Jews eat their crops (22:4)? 2) Why did Bilaam refer to the Jewish people as THE NATION WHICH IS LEAVING EGYPT in the present tense (22:11) while the people of Moav referred to them as THE NATION WHICH LEFT EGYPT, in the past tense? 3) Why does the Torah describe Bilam as RAISING UP HIS EYES to see the Jewish people before blessing them (24:2)? Why wasn't it enough to say AND HE SAW them? Parsha Points to Ponder by Rabbi Dov Lipman Rabbi Lipman teaches at Machon Maayan in Bet Shemesh and is the director of Anglos for Am Shalem, the new political movement of MK Haim Amsalem. He is the author of "DISCOVER: Answers for Teenagers (and Adults) to Questions about the Jewish Faith" (Feldheim); "TIMEOUT: Sports Stories as a Game Plan for Spiritual Success" (Devora); "SEDER SAVVY" (Targum) [ppp@ouisrael.org] Ponder the questions first, then see further Suggested answers 1) Da'at Zekainim Mi Baalei Hatosfot explain that the people of Moav were not simply concerned with the Jews eating their crops. Rather, they knew that the Jews were prohibited from killing them directly per G-D's command. So, they figured the Jews would seek to hurt them through the destruction of their crops - not because they needed them for food but because this would indirectly destroy Moav. This concept was captured through the imagery of the ox walking through and simply destroying the field - not necessarily through eating its food. 2) The Kli Yakar teaches that Bilam was trying to bring G-D's wrath upon the Jewish people and he was telling G-D that the way the Jews complain about their desire to return to Egypt and their rebellions against G-D make it as if they are really still there and just about to leave and, there- fore, G-D should enable Bilam to curse them. 3) The Ohr HaChayim answers that the since the Jewish camp was surrounded by the clouds of glory, it was impossible for Bilam to see how the Jews were camped. The only way he could see them was through his prophetic powers as captured by the words RAISED UP HIS EYES. [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il A FENCE ON EITHER SIDE Balaam got up early in the morning, saddled his female donkey and went with the Moabite dignitaries in order to curse Israel. G-d displayed anger because Balaam was so anxious to go, and an angel of G-d planted himself in the road, on Balaam's way, to oppose him. When the donkey saw G-d's angel standing in the road with a drawn sword in his hand, the donkey went aside from the road into the field. Balaam beat the donkey to get it back on the road. G-d's angel then stood in a narrow path through the vineyards, where there was a fence on either side. When the donkey saw G-d's angel, it edged over to the side, crushing Balaam's foot against the wall and making him lame. (Bamidbar 22:21-25) Rashi on verse 24, GADER MIZEH V'GADER MIZEH - "a fence on either side" states that this was a simple stone wall. Why is it so important for us to know that this wall that Balaam's leg was crushed up against was actually a stone wall? Why would Rashi, who is very succinct, find it necessary to tell us this bit of information? In TOLDOT YITCHAK it explains that when Yaakov left Laban's house he made a covenant with Laban. He took a boulder and raised it as a pillar - GAL ED - witness mound (B'reishit 31:47). Laban said "The mound shall be a witness, and the pillar shall be a witness. I am not to go beyond the mound with bad intentions”... Balaam was the great-grandson of Laban the Aramean. He was the first one to break this covenant by going on his way to do evil to Israel. Therefore, the rocks were going to take revenge against him - as the verse says in (D'varim 17:7), YAD HA-EIDIM TIHYEH BO VARI- SHONA... - "the hand of the witness shall be against him first...". The rocks which had been a witness to the covenant between Yaakov and Laban were the first ones to punish Balaam. The donkey pushed Balaam's foot up against the rocks of the fence and they broke his leg. This simple line of Rashi teaches us so much about Divine retribution. ROCK FISH About 1.5-2 kilo rock fish, filleted (or any of your favorite fish) 1/4 cup oil 1/2 cup chopped onion 2 cloves garlic, minced or pressed 2 tsp. curry powder 1/2 cup dry white wine 3 Tbsp. each soy sauce and catsup or chili sauce 1 tsp. dill weed, optional Rinse fillets and pat dry, then arrange them, skin side down, on a piece of heavy-duty foil in a shallow roasting pan; set aside. Saute onion and garlic. Cook until onion is limp. Stir in curry powder and cook 1-2 minutes, then add the wine, soy, catsup and dill weed (if used). Stir until heated through, then brush some over the fish. Bake fish, uncovered, in a 425F (220C) oven for about 25 minutes or until it flakes readily when probed with a fork. Brush several times with the remaining baste. [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha Who is a Peti? Last week we compared the shoteh with the peti. The shoteh is a psychotic individual, one who acts consistently in a strange manner and is irresponsible. He or she is, therefore, exempt from observing the commandments. We have already seen a difference of opinion as to whether he is permitted to perform mitzvot and if he does so, he receives a Divine reward. The peti is a different case, he, or she, is obliged in the performance of mitzvot. The peti is an individual with limited intelligence. The Rambam writes that a complete peti is considered on an equal halachic level with the shoteh. The complete peti is one who has no comprehension at all and is like a small child who cannot be relied upon to show any sort of responsibility or understanding. However a peti who has a limited understanding is obliged in mitzvot. While the Talmud gives no exact level of intelligence required to be obliged in the mitzvot, the Gemara (Gittin 59a) does speak about the level of intelligence of a child. A child can be relied upon to buy and sell in the marketplace and the Gemara asks from what age is this the case? Several answers are given; six or seven, seven or eight, nine or ten. The Gemara concludes that there is no actual argument between these different ages but each case is judged according to his own sharpness. One child may be very mature and intelligent at the age of six or seven, while another only exhibits these same qualities at the age of nine or ten. This source can guide us when asking the question of the intelligence level of the peti. A person with limited intelligence who has the intelligence level of a child of ten is obliged in the mitzvot and is obligated to procreate as well. This was the opinion of Rav Shlomo Zalman Auerbach zt"l. However, the former Chief Rabbi of Israel, Rav Eliyahu Bakshi Doron wrote that intelligence alone cannot be sufficient to oblige him in the observance of the commandments. In addition he must show a level of responsibility. It is not only a question of IQ but also how dependable he or she is. This is the possible meaning behind the Talmud's explanation that each child must be judged by his sharpness, i.e. not only how well he does on a comprehension test, but how he holds himself in the marketplace and how sharp he is in business, how accountable and responsible he is. According to this opinion, the peti must show both intelligence and responsibility in order to be obliged in the mitzvot. Is this the same for all the commandments? What about their ability to have children? We will discuss this next week. 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) 651-5050 (Isr). www.puahonline.org [8] Person in the Parsha by Rabbi Dr. Tzvi Hersh Weinreb BALAK "Balaam and Dostoevsky" Frustration. Disillusionment. But also insight and a lifelong intellectual perspective. That is how I would describe the experience I am about to share with you, dear reader. It all started with Dostoevsky. That's right, Fyodor Dostoevsky, the famous 19th century Russian novelist, author of Crime and Punishment and The Brothers Karamazov... and much more. His works were strangely not part of the curriculum of the high school I attended. I came to his writing on my own. How impressed I was! Here was a writer who really plumbed the depths of the human psyche. He grappled, not only with profound moral issues, but with questions of existential religious significance. I vividly remember reading Notes from the Underground, astounded by the fact that a gentile author, living in Czarist Russia, had so much to say to a Brooklyn yeshiva boy. And then I learned a bit about Dostoevsky's background. I was stunned to discover that this perceptive, sensitive and gifted man was... a vicious anti-Semite. I had great difficulty in reconciling the discrepancy between the art - sophisticated and empathic; and the author, full of primitive hatred, which I experienced as aimed at me. After all, my ancestors lived in the towns and villages he describes - and not long ago! I experienced this disillusionment time and time again in subsequent years. In college, I became enamored with the philosophy of Martin Heidegger, who was often acclaimed as the greatest thinker of the 20th century. Then I learned of his support for the Nazi regime, and I could no longer bring myself to even open his books. This experience was repeated later in my education when I became familiar with the psychology of Carl Jung, only to discover his complicated relationship with Jews and Judaism, and his pro-Nazi sentiments. What an exhaustive list of gifted men who possessed such talent when it came to humanity, yet who were so absurdly tainted by their active aversion to our people. It extends back in time to Martin Luther, persists through the music of Wagner and the history of Toynbee, and is certainly not lacking for contemporary examples. Truth be told, the list goes back even further, to this week's Torah portion, Parshat Balak, and the extraordinary and fascinating man named Balaam. If there is one lesson to learn from this week's narrative of Balaam and his encounter with the Jewish people, it is this: A man can be a universally acclaimed spiritual leader, and a gifted poet and orator with prophetic powers almost identical to those of Moses, and simultaneously be a vile anti-Semite, capable of genocidal schemes. Read this week's parsha very carefully, for there is an essential message in it. The message is that we dare not assume that we need only fear anti-Semitism at the hands of maniacs, fanatics, or ignoramuses. Quite the contrary! Sophisticated, educated and highly cultured individuals can also detest us and conspire to destroy us. This is the lesson of the Holocaust. True, Hitler was hardly an intel- lectual or artistic giant. But his evil genius lay in his ability to realize that the most advanced civilization in the history of the world would eagerly abide by his murderous vision. He knew how this was just the veneer of German art, literature, philosophy and, yes, religion. In terms of this week's Torah portion, he knew what Balak knew: That there are individuals with: Strong religious commitments: "I cannot go beyond the word of the Lord my God to do anything small, or great." (Bamidbar 22:18); A direct spiritual channel to the Divine: "And God came unto Balaam at night, and said unto him...” (22:20) Inventive skills sufficient to create a phrase which we ourselves adopted to preface our daily prayers: "How goodly are thy tents, O Jacob..” (24:5) But in actuality, they are no more than "hired guns", and beneath the facade of the "gentleman" lies the "agreement" to discriminate, persecute, murder and exterminate an entire people. It is a difficult lesson to accept. But our history has long established its deep-rooted veracity and its urgency, clearly based upon the story we read this Shabbat. [9] Praying with Passion - V'ani Tefillah Foundation - Praying with Fire P'sukei d'Zimra: Hal'li Nafshi In G-d We Trust Meaning: translation... Do not rely on nobles, nor on a human being, for he holds no salvation. When his spirit departs he returns to his earth, on that day his plans all perish. Praiseworthy is one whose help is Yaakov’s G-d, whose hope is in Hashem, his G-d. Theme: An essential concept of the prayer One Salvation The Jewish people cannot count on allies and rulers, but only on Hashem, for its protection. Insight: Deeper meanings... Who Is Fighting Our War? There are two wars mentioned in Parshat B’shalach - the war against the Egyptians at Yam Suf and the war against Amalek. The Ibn Ezra observes that the war with Amalek demonstrates that G-d was prepared to allow the Jewish people to fight a real military battle on their own -- albeit with Divine Assistance. Why, then, in the war against Egypt, was the entire battle waged solely by the Hand of G-d? In fact, in all future wars, including the wars of Yehoshua and the wars of King David, the Jews were obliged to participate in battle. Why was the war with Egypt different? Rav Yosef Neiman suggests that the first time that something happens in the Torah it is the prototype for all future occurrences. G-d wanted the Jewish people to know that just as in the very first battle, when G-d waged war for them, His mercy would always be the determining factor in our victories, even when we are physically involved in the battle. If it is G-d’s will, we will be victorious, regardless of our military performance. And if, Heaven forbid, as we find in numerous cases in Tanach, it is not G-d’s will, we will lose regardless of our military prowess. The determinant of our fate is whether we possess the merit for G-d to make us successful. We live in an ever-changing, frightening time in the Middle East. Although the Jewish nation currently has a top-notch army, the latest missiles and defense systems which will certainly be used to defend itself, we should never put our faith in the wizardry of military might - AL TIVT'CHU VINDIVIM, B'VEN ADAM SHE-EIN LO T'SHU'A. We must put our faith only in the Master of the World. Ultimately, it must be our prayers, our charity, our learning Torah - all our merits which deter- mine our success. (Adapted from Rabbi Frand on B'shalach, 5761) Visualize: Images that bring the prayer to life The Bumper Lane A group of five-year-olds went bowling as part of their friend’s birthday celebration. To enable them to enjoy some success, the birthday boy’s father requested that a set of automated bumpers be raised on the alley his group was to use. The bumpers were metal barriers which ran along the each side of the lane, preventing the bowling balls from falling into the gutters, and thus guaranteeing that each child would score. The children were ecstatic at their incredible performance. Bowling pins were dropping left and right. The scores were mounting higher and higher. “I really know how to bowl now!” one boy told his mother when she came to pick him up from the party. Like these children, we are deluded with our own strength and savvy. In reality, if we merit Hashem’s help, He erects the “bumpers” and lets us score. Without the “bumpers,”, we become the devastated witnesses to what we can accomplish on our own, without His help, which is in effect, nothing at all. Our diplomacy, military strategies, political moves and alliances are worth nothing unless Hashem puts up the “bumpers” for us and enables us to savory the sweet taste of victory. [10] Hidden in the Sand Over the years, we've presented many Gimatriya Matches or Gimatriya Twins, as we have named them. These are p'sukim or phrases (sometimes just words) that have the same numeric value as another pasuk, phrase or word - which leads to a point to make. These gimatriyas are not meant to "prove" anything or to "invent" a new idea. They are meant to point to a thought and often serve as the "cherry on the top of the ice cream sundae" or "the icing on the cake" or whatever other expression you choose. Parshat Balak has yielded more than its share of GMs (or GTs). Here's an example from Parshat Balak: Bil'am's plan included the offering of many sacrifices to G-d. These were meant to find favor in G-d's eyes so that Bil'am would be able to curse Bnei Yisrael, and to weaken G-d's feelings for us, to further aid his plan. "And Bil'am said to Balak, Build me here seven altars, and prepare me here seven oxen and seven rams." Seven altars, seven bulls, seven rams. They did that three times! But we have protection from Bil'am in the form of korbanot that we would be bringing in the Beit HaMikdash. A vaccine against Bil'am's plot. "And one kid of the goats for a sin offering to G-d shall be offered, beside the continual burnt offering, and its drink offering." We will be offering in the Beit HaMikdash, daily T'midim and communal sin offerings on Rosh Chodesh and Chagim. That is our innoculation against Bil'am's sacrifices. These two p'sukim are Gimatriya Twins. [The term vaccine is appropriate here because the word is related to cow - or here, the animal sacrifices.] [11] Maharal on the Sedra - Column prepared by Dr. Moshe Kuhr no column this week Dr Kuhr is the author of Lion Cub of Prague - Genesis. The next volume on Exodus and Leviticus is in press. [12] Excerpted with permission from Gold From the Land of Israel - A New Light on the Weekly Portion From the Writings of Rabbi Abraham Isaac HaKohen Kook by Rabbi Chanan Morrison - URIM PUBLICATIONS, J'lem • NY - website: ravkooktorah.org Tents and Dwelling Places Adapted from Olat Re’iyah vol. I, pp. 42-43 The evil prophet Balaam wanted to curse the people of Israel, but instead found himself blessing them, “How goodly are your tents, Jacob; your dwelling places, Israel” (Bamidbar 24:5). Is the repetition in Balaam’s blessing only poetic? Or is there a deeper significance to these two forms of shelter, the ohel (tent) and the mishkan (dwelling place)? The Journey of the Soul As we strive for spiritual growth, we make use of two contradictory yet complementary methods. The first method is our aspiration to constantly improve ourselves. We strive to attain greater wisdom and enlightenment. We seek to continually refine the emotions and ennoble the spirit. The second method is the necessity to restrain our striving for spiritual growth, in order to assimilate changes and guard against spiritual lapses. We want to internalize our spiritual and ethical gains, and maintain our current level. This means that we must curb the desire for growth, so that our ambitions do not overextend the soul’s natural capacity for change. The ohel and the mishkan are both forms of temporary shelter. Both relate to the soul’s upwards journey. However, they differ in a significant aspect. The ohel is inherently connected to the state of traveling. It corresponds to the aspiration for constant change and growth. The mishkan is also part of the journey, but it is associated with the rests between travels. It is the soul’s sense of calm, its rest from the constant movement, for the sake of the overall mission. Surprisingly, it is the second method that is the loftier of the two. The desire to change reflects a lower-level fear, lest we stagnate and deteriorate. Therefore, the blessing mentions tents first, together with the name Jacob, the first and embryonic name of the Jewish people. The need to stop and rest, on the other hand, stems from a higher-level fear, lest we over-shoot the appropriate level for the soul. For this reason, the blessing mentions mishkan together with the name Israel, Jacob’s second and holier name. In any case, both aspects are required in order to achieve stable spiritual growth. Balaam’s prophetic blessing praises the balanced union of “How goodly are your tents, Jacob,” the soul’s longing for change, together with the more restful state of “your dwelling places, Israel,” restricting growth in order to avoid unchecked advancement, thus enabling the soul to properly absorb all spiritual attainments. [13] Torah from Nature Water boatman This one cm long insect just took over the title of the loudest animal in the world (relative to body size). At close to 100dB, it is louder than the NYC subway.The Blue whale is the loudest animal on an absolute basis [14] From “OzTorah” by Rabbi Dr. Raymond Apple, AO RFD, Emeritus Rabbi of the Great Synagogue, Sydney - www.oztorah.com Balak Lonely or alone? The dialogue between Balak and Bilam is one of the great stories of Biblical literature. The ruler wants to hire the prophet; the prophet plays hard to get. The bargaining process is similar to the business or political negotiations with which our own age is familiar. You refuse point blank to discuss the matter. You bang on the table. You walk out. You let yourself be persuaded to come back into the room. Eventually you strike a deal. Both sides get less than their first demands, both grumble, but both know they are not likely to do any better. Balak and Bilam are not the founders of Biblical negotiation - that distinction is probably reserved for Abraham and the Hittites (B'reishit 23) - but their dialogue is still highly instructive. What do we make of Bilam’s action at one point, where VAYELECH SHEFI - “he went to a bare height” (Bamidbar 23:3)? This is the translation of the lexicographers, but the general Jewish view is, as the Targum puts it, “he went off alone”; as Rashi says, “nothing was with him except silence” - Nathan Marcus Adler, author of the Netina LaGer, a commentary on Targum Onkelos, explains, “He went off in solitude to think with a clear mind.” People involved in decision- making need to get away to think things through, and this is what Bilam must have done. But yet there is a Biblical verse that seems to give diametrically opposite advice, when God declares, “It is not good for a person to be alone” (B'reishit 2:18). How then are we to react to Bilam’s apparently deliberate choice of aloneness? The answer is, of course, that there are some kinds of aloneness which are not good, and some which are. Most people would say there are two kinds of aloneness, voluntary and involuntary, but in fact there is a third type, existential aloneness. The Swiss philosopher Henri Frederic Amiel said, “In all the chief matters of life we are alone: we dream alone, we suffer alone, we die alone” - Others may be with us at all these moments, but each of these existential experiences is ours alone. Bilam’s aloneness is voluntary. Like him, sometimes we all need to choose to withdraw in order to think. And there are other times also to choose to be alone. As Pirkei Avot says, “In a place where there are no men, you be a man” (Avot 2:5). In a situation in which no-one has the courage to stand up and speak up, to be a mensch, to be worthy of the name human, I have to be that person... even if I stand alone and if, like Abraham our father, all the world is on one side and I am on the other. [15] MicroUlpan Smiley - PARTZUFON ### Potato, potahto... Muffin, mahfin, mufin... Last week's MicroUlpan was the new Hebrew word for muffin. We did not have the space to explain it, and people were left with the impression that it was simply a Hebrewized pronunciation of the English word. It's more than that. We start with a pasuk in Vayikra, 6:14 to be specific. "In a pan it shall be made with oil; and when it is baked, you shall bring it in; and the BAKED PIECES of the meal offering shall you offer for a sweet savor to HaShem. TUFINEI means the baked pieces of... TUFIN is a baked item; TUFINIM are baked items. [There is a bake shop on Emek Refa'im called TUFINEI and it has the above pasuk on its sign. (Informa- tional; no endorsement implied.] From TUFIN(IM) the Academiya L'Lashon HaIvrit made a play on words and "created" the Hebrew word MUFIN (that's MOO as in cow- talk, and FIN, which rhymes with keen - with the accent on the FIN) for muffin. People will probably continue to say MAH-FIN, but it's nice to know that the Academiya has a Biblical attitude towards words, as well as a light-hearted play on words. [16] There's nowhere I'd rather Be! Shabbat Cola There are two opinions as to the bracha for lighting Chanuka candles - L'HADLIK NER SHEL CHANUKA and L'HADLIK NER CHANUKA. The former wording is similar to the brachot for Shabbat and Yom Tov candles. The latter wording is missing the word SHEL. Commentaries offer an explanation for the second opinion. (The first opinion probably doesn't need a reason, since it conforms to the standard wording.) Candles for Shabbat are candles that one lights in honor of Shabbat. But they are "regular" candles, nonetheless. They give light and warmth, just like candles do. Yom Tov candles can be used to light one's stove. Or other candles. Not so Chanuka candles. We have no permission to use them as candles; they are exclusively to be seen. They really aren't regular candles - they are Chanuka candles, NER CHANUKA. Shabbat candles are candles for Shabbat - NER SHEL SHABBAT. Jews all over the world buy flowers for Shabbat. They go into a florist shop and buy flowers, which they use in honor of Shabbat. But in Israel, we buy Shabbat flowers. Shops sell Shabbat flowers. Sidewalk and roadside stands spring up every Friday and Erev Chag to sell flowers just for Shabbat. Many of the sellers will hand you your flowers and say: LICHVOD SHABBAT KODESH. There is a qualitative difference between flowers for Shabbat and Shabbat flowers. And now there is Shabbat Coca Cola. For a long time, Jews have been buying Coca Cola and other soft drinks to enhance their Shabbat and Yom Tov meals. That involved going to a store or placing an order for delivery of soda - with the intention of serving and drinking it on Shabbat. But here's the difference. Coca Cola Israel has recently put onto the market, Shabbat Coke. The cardboard carton that holds a sextuplet of bottles is imprinted with the words, "Packaging that is completely for Oneg Shabbat". The labels on the bottles have a picture of Lechem Mishna covered by a Challa cover, a pair of candlesticks, a Kiddush cup, and the legend, "Coca Cola is happy to be a part in your Oneg Shabbat each week anew. Shabbat Shalom". As an added bonus, part of the carton is the gameboard for a special Shabbat game that comes with a 6-pack. Does the drink inside the bottle taste the same as other samples of Coca Cola? Physically, probably yes. But does cholent on Shabbat taste the same as the same dish made on a Wednesday? No way. The spirit of Shabbat is the secret spice that makes cholent the unique Shabbat dish. And now, Coca Cola in Israel has another secret ingredient to its famous secret formula. Is Shabbat Coke reason enough to make Aliya? Not by itself. But it serves as a reminder of what this country is. It is a Jewish state with Shabbat as the national day of rest. It is a Jewish state which opens its arms to Jews from all over the world to return to where Jews were meant to live. When you see the sign across the top of an approaching bus alternate between its route number and destination on one the one hand, and greetings for a Shana Tova, G'mar Chatima Tova, Chag Samei'ach - as the case may be, as the other message, then you smile and realize that there is no place you'd rather live. When those same buses request that you offer a seat to the elderly with the words from Parshat K'doshim: MIPNEI SEIVA TAKUM, then you know you are where you are supposed to be. And when a bottle of soda wishes you Shabbat Shalom... you know that you are home. [17] Divrei Menachem Parshat Balak describes the attempts of the wicked soothsayer Bil'am to curse the Jewish people on behalf of Balak, the King of Mo'av. Despite his seemingly righteous comments to Balak's messengers ("I will answer you as G-d instructs me" and then, "G-d will not let me go with you" [Bamidbar 22:8,12]), our rabbis tell us that all of Bil'am's initial positive references to G-d represented but manipulative posturing for his own benefit. For the Talmud tells us that Bil'am truly lived up to his name - BLI AM - a person, "without a nation", loyal to none - not even to G-d. In contrast to Avraham who is described as having a, "good eye, a humble spirit, and a submissive soul", Bil'am is described as one with, "an evil eye, an arrogant spirit, and a greedy soul" (Avot 5:22). Bil'am's evil eye corresponds to jealousy; his arrogance to the pursuit of glory; and his greedy soul to the gratification of base desires. So when Bil'am announced that he "would not go with you" [the original messengers], the important part was the insinuation that he would go with more prestigious messengers bear- ing more expensive presents - and not that he was forbidden (by G-d) to go on the mission at all. So do our detractors defy us. And although, we live in the 21st century, beware! For the spirit of Bil'am lives on. Shabbat Shalom, Menachem Persoff We would greatly appreciate your feedback on the new features (and old ones) in Torah Tidbits [Please send to tt@ou.org] Towards Better Davening and Torah Reading no column this week Parsha Pix Upper-left is part of one of the very first ParshaPixPuzzles of years ago. There is a BLOCK (sounds like BALAK) in a nest, which makes it BLOCK BEN TZIPOR Globe wearing an eye patch. Balak said that Israel was so numerous that we covered EIN HAARETZ, the eye of the Earth (as does the patch in that graphic) Messengers from Moav came to Bil'am with K'SAMIM B'YADAM, represented by the magic trick in the hand Bil'am's donkey saw the sword drawn in the angel's hand; Bil'am did not see it at first (or second or third) When the donkey talks to Bil'am, she asks him why he has hit her these three REGALIM, three times. Commentaries point out that it doesn't say P'AMIM, three times, but rather uses the word that refers to our cycle of holidays and to the People who observe them. The angel repeats the reference to SHALOSH REGALIM. The speech- bubble for the donkey contains the question (mark) about the three festivals, represented by the Lulav, Matza, and Torah Chicago basketball player, one of the BULLS and a St. Louis football player, one of the RAMS. Bulls and rams, 7 of each, (hence their jersey numbers) were repeatedly offered as sacrifices by Bil'am and Balak Clapping hands - a representation of Balak striking his hands together in disgust at Bil'am's repeated failure to do as requested. VAYISPOK. A unique word in Tanach (appearing nowhere else) The Xed out snake is also from Bil'am's words, that there is no NACHASH in Yaakov. His meaning is that we do not rely on omens A "house filled with money" - sort of what Balak told Bil'am that he missed out on by not uttering one teeny weeny curse The shul in the lower-left corner reminds us of the famous MA TOVU OHALECHA YAAKOV... Lying across the bottom of the ParshaPix is the ROMACH, the spear that Pinchas used to protect G-d's honor The river of oil from the pitcher is mentioned in the haftara On the reverse side of a US dollar bill is a picture of the Great Seal: A pyramid with an all-seeing eye on top. Sometimes called the enlightened eye. Bil'am calls himself the man with SH'TUM HA-AYIN. Living Torah offers these translations: enlightened, future-seeing, seeing, open, true-sighted, sleepless, evil, dislocated, blinded. In the upper-right corner of the ParshaPix is a MEM, representing the MEM that is at the upper-right corner of the column in the Torah that starts with MA TOVU OHALECHA YAAKOV... What is remarkable about this MEM is that there is a Scribal Tradition that six specific columns in the Torah (out of 245 or so) need to start at a specific point in the text. All other columns are flexible, in a sense, and the exact beginning of each column will vary from Sofer to Sofer. (Actually, today's Sifrei Torah are written by copying from photocopies of a small number of existing Sifrei Torah whose writing is considered particularly good. So there is more uniformity from Torah to Torah - more than would be expected from the Tradition we're talking about.) This Tradition clashes a bit with another Tradition that each column begin with a VAV. This is a standard feature of most Sifrei Torah today, although it is only six specific columns that "must" begin the same way. Of the six, one starts with a VAV anyway, leaving 5 of about 245 columns that do not start with a VAV. One is the first column, which starts with the big BET of B'REISHIT. The MEM in Balak is another. The mnemonic device is B'KAH SH'MO The lion cub is mentioned in Bil'am's description of the people of Israel - "Behold, the people will arise like a lion cub and raise itself like a lion..." (Bamidbar 23:24) and "He crouched and lay down like a lion, and, like a lion cub - who can stand up to him?" (24:9) ET is for ITI, with me. The occurs 52 times in Tanach and brings to mind the extraterrestrial who wanted to phone home. Balak asks Bil'am to go with him to another vantage point and see the Israelite camp. The Shofar and crown go together and represent the pasuk, Bamidbar 23:21, in which Bil'am proclaims, "He has not seen iniquity in Jacob, nor has he seen perverseness in Israel; HaShem his God is with him, and the TRUMPET BLAST OF A KING (UTRU'AT MELECH) is among them." Below the crown on the right side is CHEF-E, as in SHEFI, from 23:3. It has the meaning of He went alone In the lower right is another BALAK, a ben TZIPOR, that is. A baby bird is a BEN TZIPOR; so was BALAK. The name of the ZIM shipping company comes from Parshat Balak (Bamidbar 24:24): "V'TZIM, large ships shall come from the ports of the Kittim, and they will lay waste Assyria and Eber..." The dragon is the girlfriend and then wife of Donkey... rival of the ATON SHE'EIRIS, mentioned in the haftara 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 (CHUKAT) TTriddles: [1] oil:cow = 2:1 V'YIKCHU EILECHA... and you shall take to yourself... occurs in all of Tanach only three times. In Parshat Chukat, the command is to take a PARA ADUMA. Previously in the Torah - in Parshat T'tzaveh and in Parshat Emor - the command is to take olive oil for the Menora. The ratio of oil to cow is two to one. [2] Can Har HaZeitim be Maale Adumim? The PARA ADUMA was brought to the hilltop opposite Har HaBayit across the Kidron valley to part of Har HaZeitim, the Mount of Olives. That's where it was slaughtered, prepared and burned. In bringing the RED cow to the HEIGHT of Har HaZeitim, might we nickname it MAALE ADUMIM? [3] Shortest Rosh Chodesh roll A TTriddle that will lead to a bigger thing. First, the Rosh Chodesh roll. No, it isn't a LACHMANIYA in honor of Rosh Chodesh. Here's the story. When there are readings from two different places in the Torah, there are two ways to handle the situation. We can take out two Torahs - preferably each prepared with the proper location of the reading, or we can use one Torah, read the first reading and then roll the Torah scroll to the second reading's location. If a shul has more than one Torah, the standard practice is to use one Torah for each reading (two or three, as the case may be). This was the decision made a long time ago, with the official reason being the avoidance of TIRCHA D'TZIBURA, burdening the congregation. When a minyan has only one scroll, the rolling solution is all that there is. For our purposes, we will define the length of a roll by the number of columns skipped over to get from the first to the second reading, not counting the column in which the first reading ends or the second reading begins. We are using the TIKUN of SIMANIM for the counting - numbers might vary very slightly from Torah to Torah. The SIMANIM TIKUN has 245 columns. The Shabbat Rosh Chodesh Maftir is in column 189. Rosh Chodesh Marcheshvan can fall on Shabbat Parshat No'ach. No'ach ends in column 12 of the Torah. A roll to Pinchas will need to skip over 176 columns of the Torah scroll. That would be the longest Rosh Chodesh roll. In looking for the shortest Rosh Chodesh roll, the candidates are two. When Rosh Chodesh Tammuz is Shabbat, it can be either on Korach or Chukat. Chukat is closer to the Maftir than Korach is. Aside from CHukat, the only other serious contender is Matot-Mas'ei or Mas'ei alone, which can host Rosh Chodesh Av. Even though the beginning of Matot is very close to the Maftir for Shabbat Rosh Chodesh, we must count skipped columns from the end of Mas'ei rolling back to Pinchas. Mas'ei ends in column 200 and requires skipping over 10 columns to get to UVYOM HASHABBAT. Chukat ends in column 180, requiring a forward roll over 8 columns. We have found the shortest Rosh Chodesh roll: Chukat - Rosh Chodesh Tamuz. Balak. Pinchas, and Matot would all require shorter rolls, but none of those sedras coincide with Rosh Chodesh. Well, a 176 column-skipping roll certainly takes a while and would produce fidgeting among the congregants. But a short roll like Chukat's would certainly not burden the Tzibur. The answer to the implied question is LO P'LUG. Once the rule is two Torahs for two readings, we do not distinguish from one case to the other. The bigger picture is to include all Maftir rolls, not just Rosh Chodesh. What's the range from shortest to longest? We'll work on it and IY"H report it in an upcoming issue (or even elsewhere in this issue). The absolute longest Torah Roll is on Simchat Torah between the first and second readings. We conclude the whole Torah (column 245) and would have to skip over 243 columns as we roll to the very beginning of the Torah. This is, in fact, what a minyan with a single Torah scroll has to do on Simchat Torah. And then for Maftir, there is another roll of 188 columns. Total roll - 431. [4] How is Para Aduma like meringue? This TTriddle is a salute to MP. It's corny (but so is he). Main ingredient in meringue is egg whites - and definitely NO YOLK. PARA ADUMA must never have been under a YOKE. Answer: NO YOLK/YOKE. [5] Utah instead of Oregon, and mix well Parshat Chukat follows Parshat Korach. Take the Oregon (OR) out of KORACH, put Utah (UT) in its place and scramble the letters to get CHUKAT. [6] The common lynx without a NY moon The common lynx, a.k.a. Eurasian lynx, is the largest of the four extant species of this medium-sized wild cat. Its American cousin is the bobcat. Lynxes have relatively short tails and tufts of black hair on the tips of their ears. But enough about them. We're interested in the words "common lynx". Cross out the letters N, Y, M, O, O, and N and you are left with CMLX. That's Roman numerals for 960, as in TT #960. [7] High-four for TT issue #1700 Remember ALF? The neighbor's nephew Jake once put out his hand and said, "slap me five". ALF's response was, "here's four, I owe you one". ALF had only four fingers on each of his hands. We've got five (as you well know). It is most probable that our common use of the decimal system of numbers (base ten) is a result of our having 10 fingers and counting on them. Chances are, if we have only four fingers per hand (eight all together), that we would have developed a counting system in base eight. High-four is the congratulatory gesture among eight-fingered people, corresponding to our high-five. In base 8, the number 1700 means one group of 512 and 7 groups of 64, no groups of eights and no units. That's 512+448 which brings us to issue 960 again. [8] He did something that his great-great-grandfather had done He is Moshe Rabeinu. He sent MALACHIM to Edom (to request passage through their territory). His great-great-grandfather was Yaakov Avinu, who sent MALACHIM to his brother Eisav (who is Edom). [9] Kol HaKavod to Shimon's b'chor Shimon's firstborn was Y'MU'EIL. He is the "siman" of Chukat because the gimatriya of Y'MU'EIL is 10+40+6+1+30 = 87, the number of p'sukim in Chukat. Kol HaKavod = 20+30 + 5+20+2+6+4 = 87. [10] Three Unexplaineds, all from the haftara of Shabbat Rosh Chodesh Right below the waterless faucet is a footstool, HADOM in Hebrew. In the opening pasuk of the haftara, Hashem declares the heavens as his chair (throne?) and the earth to be His footstool. Under the footstool is a computer mouse. The word ACHBAR occurs in the haftara. Lower-right is a photo of a French One Franc coin. At the recent exchange rate, the value of a French Franc is $0.216, which is 21.6 - which gives us L'VONA (mentioned in the haftara), frankincense (a.k.a. olibanum). This week's TTriddles: [1] Midyan's extra connection to the sedra [2] VAYAGOR MO'AV... Balak m'facheid. How so? [3] In the heart of a light nation [4] BxKN... RxQN [5] Yaakov, Moshe, Yisrael, and Balak [6] one animal-vegetable switch and so do kings [7] Middle-standing's ending [8] How is Balak like Chasidim? Israel Center Miscellany CHESED FUND - Your modest donation will help us help needy individuals and families who turn to us. Please make checks payable to the "Chessed Fund" and send them to Israel Center Chesed Fund att. M. 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These programs offer a free Shabbat to the participants. Many will be spending it with their families. However, many more are in need of a warm home for a great Shabbat experience. If you are interested in hosting an NCSY participant for a Shabbat, please contact Shira: (02) 560-9118 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 12:00-4:00pm - 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 cancellation. 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TRAVEL DEAL - www.traveldealisrael.com SHABBATON - Shabbat Nachamu, August 12-13 with Rabbi Neil Winkler - 250nis members, 300nis non-members, To reserve, call 560-9125 - Bonus: Discount for the Motza'ei Shabbat Nachamu Howie Kahn Concert BELZ SHUL - THU, July 21 3:00pm - BOOKED Next date; call NOW - THU, Aug. 25 3:00pm 25nis per person, Advance registration and payment required Sign up with the Travel Desk - (02) 560-9110 or 050-725-8392 One of Hashem's gifts to us - Our Senses Monday, July 11th from 8:00am to 5:30pm In the City of Holon there are two amazing programs which we shall experience: Seeing with the Blind & Hearing with the Deaf It is difficult to describe in words the great emotional effect your visits to these unique programs will have upon you! "Dialogue in the Dark" & "Invitation to Silence" We will then explore the unique Children’s Story Park: the only park of its type in all of Israel! Beautiful landscape, easy walking, gorgeous sculptures executed by famous Israeli artists, which depict well-known children’s stories. You will enjoy this special park and will surely want to photograph some of the works of art which you will see. Limited to 40 people, 175nis members / 185nis non-mem You can register with Naomi at the Travel Desk (02) 560-9110 or 050-725-8392 Shulamit’s tiyulim are always treats! Come! You’ll enjoy her delicious sweets! Program subject to change BOOKED - CALL TO BE WAITLISTED - TOUR OF JEWISH AKKO with the extraordinary teacher of guides, Dr. Hagi Amitzur SUN July 24 8am-7pm Have you been to Akko? Did you ever hear anything besides the stories about Crusaders and Moslems? Come with us to learn about the Jewish history of Akko. We will visit the Caucasian Synagogue and the monu- mental magnificent Tunisian Synagogue which is the only one like it in the world. We will walk in the alleys of Akko in the footsteps of Rabban Shimon Ben Gamliel, Rabbi Yehuda HaLevi, Rambam and Ramban, Ramhal and Rabbi Yehuda Elharizi. We will visit Yeshivat Baalei HaTosafot who came to Israel 800 years ago, and became the biggest spiritual center in the land of Israel. We will study the history of Haim Farhi, R. Nachman of Braslav and others We will daven in the Synagogue where the Ramchal sat and studied and wrote some of his books. We will also learn about the heroes - the freedom fighters who fought against the British, and some of whom were executed on the gallows in the Central prison in Akko. 165nis members 180nisnon-members, Register now with Naomi at the Travel Desk (02) 560-9110 or 050-725-8392 Shulamit’s tiyulim are always treats; come! you will surely enjoy her delicious sweets Agnon House and Old Talpiot with Nachman Kupietzky Tuesday, July 26th 9:00am to noon Walk through the old Talpiot neighborhood stopping at the Eliezer Ben Yehuda House. We will also see the grove where Agnon’s shtiebel was located, and is today, the Sephardic Synagogue. Continuing on to the W.W. I British cemetery and Agnon’s Tiferet Yisroel Synagogue. The tiyul will conclude with a tour of the Agnon House 36nis members / 45nis non-mem Call Naomi to reserve your place (02) 560-9110 or 050-725-8392 L’eyla tiyulim for women - Living the Churban...Visualizing the geulah Sunday, July 31 - In the Footsteps of Yirmiyahu Hanavi Tuesday, August 2- Yerushalayim that was...is...and will be.. Call or email for more information - 02-625-3634, rsegal@ouisrael.org The Back Page of TT96 The Avrom Silver Jerusalem College for Adults and OU Israel's Project YEDID are the educational components of the Seymour J. Abrams Orthodox Union Jerusalem World Center and include the classes & lectures of the OU Israel Center - Rabbi Sholom Gold, Dean - Phil Chernofsky, Educational director "Regular" IC classes & lectures - 25nis members, 30nis non-members. 5nis maintenance fee for life members. Special rates for mornings with two or more shiurim: 40nis members, 50nis 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 4 Tamuz - WED July 6th 9:20am Rabbi Macy Gordon - Contemporary Halachic Issues 10:45am Parshat HaShavua - Rabbi Yosef Wolicki 12:00pm WED, July 6th - Exploring Israeli culture, history and society Who are they? - Minorities and ethnicities in Israel "Reaching the "Promised Land" - but how and why? - Those who really came to Israel as refugees, and foreign workers and those who don't": the hot topic and complicated issues of refugees, foreign workers and illegal immigrants in Israel - Interactive lectures with Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Rabbi Leff: “The Essence of Spirituality” 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 2:15pm Women's Beit Midrash - Pearl Borow First hour: the HAFTAROT; Second hour on Chumash with Rashi 7:30pm Rabbi Aharon Ziegler - "Reading Another Person's email - Does it Violate Cherem Rabbeinu Gershon?" Yom Chamishi - 5 Tamuz - THU July 7th Posture/Balance Exercise Class for Women Thu, 9:00-10:00am Work your Posture Muscles, Stretch and Lengthen. Practice Balancing and strengthening your leg muscles. DR TOVA GOLDFINE Chiropractor/Rehabilitation FOR WOMEN OF ALL AGES AND EXERCISE FITNESS LEVEL Contact Dr Tova 052-420-1201 chirodivine@gmail.com 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson 1:30pm knitting with Verna black, crocheting with Dvora Zippor, in the library Thursday, July 7th 7:30pm No charge MovieTime at the Israel Center - SHREK (the first one) Full-length animated film; Great for children and thoroughly enjoyable for adults as well. Yom Shishi - 6 Tamuz - FRI July 8th 8:30am (to 9:45am) Kollel Yom Shishi Shiur B'iyun in Makot by HaRav Eliav Silverman, Shoel U'meishiv of the RIETS Israel Kollel Friday mornings - Coffee and cake will be served 9:00am "Not your typical Parsha Shiur" - Summer series with Rabbi Chaim Eisen Insights into Parshat HaShavua - each session stands on its own. 11:00am RCA Daf Yomi Shabbat Parshat Balak - July 9th 5:00pm Shabbat shiur: Parsha & Perek with Rabbi Aharon Ziegler Shabbat afternoon shiur sponsored in memory of Mrs. Rachel Reinitz a”h on her 2nd yahrzeit, 7 Tamuz 6:00pm Mincha Sun-Thu in the Ganchrow Beis Medrash (first floor) xxx Rabbi Jeff Bienenfeld resumes IY"H Sunday, July 24th 11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am) in tribute to Rabbi Yitzchak Botwinickz”l 1:20pm Mincha (this time stays the same throughout the year) 3:15pm TUE/WED Rabbi Chaim Sendic - We will learn together about money matters that are relevant to everyday life: shopping at the makolet, an employee's obligations, ribbit and more! Topics prepared by Machon Tzurba MeRabanan, commited to making the study of practical halacha available to everyone. www.tzurba.org 4:30pm Gemara Kesuvos with Rabbi Hillel Ruvell Yom Rishon 8 Tamuz - SUN July 10th L'Ayla Learning program for women Sunday Morning (no babysitting, 35nis/morning, 20nis/class) 9:45am T'hilim with Mrs. Rivka Segal (10:45 Refreshments) 11:00am Rabbi Yitzchak Breitowitz - The Aseret HaDibrot HEALTHY COOKING--DELICIOUS EATING - with Chef Chana Mark 12:05-1:00 July 10: Shakes and Smoothies - Prepare these energy drinks and start your day off deliciously right Chef Chana Mark is a certified raw/vegan chef by Living Light Culinary Arts Institute in Fort Bragg, CA and is also certified by the Ekaya Institute of Living Foods as a personal lifestyle coach and raw foods nutrition specialist. 25 shekel per session - For more information please call 625-3634 or email, rsegal@ouisrael.org 12:00pm Hebrew for Beginners 10nis per session Learn to read and converse in Hebrew Hebrew and feel more comfortable when you daven. Given by Haya Graus - Interested in a BEGINNERS' class? Call 560-9125 12:30pm Life: A fantastic adventure - Alan Romm 2:00pm Rabbi Ephraim Sprecher (July 10th) "Why name a month after a Babylonian deity?" 5:20pm Pri Chadash Women's Writing Workshop (2 hrs) Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410) Sunday, Monday, Tuesday July 10-12 7:00pm The Financial Resource Network invite you to a 3-part series on Critical Financial-Legal-Organizational issues everyone needs to get right! Sunday: Wills, healthcare directives, trusts and related documentation Wills vs. Living Wills and other important documents you should have done a long time ago - How the Israeli system works so you get the kind of care you deserve in the event of incapacitation or terminal illness, and beyond - Durable Powers of Attorney, for both health care and finances - who is really going to make decisions for you? The problems you want to avoid - Who is in charge? Loved ones, former spouses, the state, other countries? - Managing your affairs - How concierge services can solve major problems for you and your loved ones. Featuring: Jean Kauffmann and Mark van Gelderen, Financial Planners of the Financial Resource Network, & Martin Feder, Lawyer and management consultant. 25nis per session - Pay for two seminars, get the third one free To register or for more information 02 - 580 7013 or info@isrenet.com Sunday, July 10th 7-8:30pm 35nis per person PREGNANCY WORKSHOP - Back pain and learn how to manage it...All throughout your pregnancy, during each trimester, learn how to help yourself (and your baby) through proper exercise. Dr Tova Goldfine, Chiropractor and Rehabilitation Specialist - To register: call 052-420-1201 or email Dr.TovaGoldfine@gmail.com 7:30pm Rabbi Chaim Eisen - Torat Eretz Yisrael: Am Yisrael & Eretz Yisrael in Jewish Law and Thought No charge for these shiurim... 7:30pm Shiur in Sefer Mishlei - Rabbi Mordechai Machlis on Torah and Wisdom 8:30pm Shiur in Sefer Shmuel Bet - Rabbi Dr. Joseph C. Klausner/Yedidyahu on David Hamelech as a Rosh Yeshiva, Chassidic Master and Chief Warrior as per the Rambam 9:15pm Tribute to the Two luminaries: Rabbi Judah L. HaCohen Maimon zt’l and Harav David Lifshitz zt’l Yom Sheini 9 Tamuz MON July 11th N'SHEI LIBRARY: 10:00-12:00 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 Yeshayahu with Pearl Borow Yesha Fair Monday, July 11th 10am - 3pm - Advance orders possible: email Malka at foryesha@walla.com for details A Brief History of the Israel Center Yesha Fairs by Deena Sattler About 6 years ago a friend of mine asked me if I could help a couple who were selling foods and products made in "Yesha", Yehuda, Shomron, Gush Katif and Golan communities, hold a sale at the Israel Center and advertise it in the Torah Tidbits... thus began the connection between the "Yesha Fairs" and the Israel Center. Every 6-8 weeks or so, the lsrael Center has been the venue for these Yesha Fairs. Sometimes large, with artisans, Judaica, jewelry, plants, books, music... and sometimes only with Avi & Malka Gabbai from Dolev who ARE the Yesha Fair. They bring foods, including organic dried fruits and grains, wines, honey, cakes, games, cosmetics, etc., from the different settlements and sell them so Jerusalem people can buy these things... Avi and Malka have a factory in their yishuv in Dolev, for paper goods, cut toilet paper and tissues that they sell. This is the highest form of tzedaka, helping people earn a respectable liveli- hood. And the lsrael Center has a lot to be proud of. They do not take any money for the space or for the advertising... As a result of the Yesha Fairs there have been additional sales of plants and flowers from groups who work and support people with mental handicaps, at the lsrael Center. And there have been specialty sales from specific yishuvim by the artisans, writers, artists and craftsmen. It would be very easy for the lsrael Center to say to me, enough, it's too much trouble, to set up, clean up, etc. We won't do it anymore, but no, every time I ask for a date for a sale, I get one. The answer is always yes. We have had lady farmers from ltamar and other yishuvim come and sell their dried fruits, jams, fruit leather and spices. We have had authors who have written books come to sell... We had a fellow from the Golan who grew apples with a sunprint that read Shana Tova! We have had the Gush Katif people before and after the exile selling their stuff. Sa-nur jewelers have come to sell their wares... If you are interested in having a Yesha Fair in your area, at your shul or school, as a one-time event or at intervals, contact Avi or Malka, again, in Hebrew only, at 052-233-0081 or you can email me at dsattler1@gmail.com and l will make the shidduch. 10:30am Pirkei Avot - Rabbi Zev Leff 11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages Call Sura Faecher 993-2524, 050 415 3239 11:35am July 11th "Who's who and what's what?" Israeli orthodox Communities: Mitnaged, Litvish, Yeshivish - the absolute truth and the greatness of man - The mussar movement and its ideology, most famous achievements and its different yeshivot, mindsets and its influence on contemporary Litvish society (part 2) Interactive lecture with pictures - Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: “Relentless” - Powerful documentary relating the crisis facing Eretz Yisrael. The film uses primary source clips to examine the history of the Mideast conflict and to explain how the Peace Process unraveled in a surge of violence. “Provides a comprehensive understanding of the critical issues facing Israel and the Western World. “A must-see.” - Natan Scharansky Women's Beit Midrash 2:00pm The world of Jewish Women in Tanach and Beyond - Pearl Borow 3:00pm Everything in the Koren Siddur - Phil Chernofsky MASK - J'lem Chapter at the Israel Center - maskjerusalem.cjb.net 050 7542717 NEXT MEETING: Monday, July 11, 7:30-9:30pm with Dr. Judy Belsky Sunday, Monday, Tuesday - July 10-12 7:00pm The Financial Resource Network series on Critical Financial-Legal-Organizational issues everyone needs to get right! Monday: Why most of your money needs to be in Israel, and how to do it wisely - How the Israeli Banks work, their strengths and weaknesses - How the investment world works in Israel - The best form of Savings may be right here in Israel, and how to easily use it - How the Stock Market does compared to the Western World and successful strategies for using it - Israeli Pension Plans. Betterment funds and other tax advantaged investments - What else is available to the Israeli based investor. Featuring: Mark van Gelderen & Jean Kauffmann, Financial Planners of the Financial Resource Network, & Moshe Jonas, the holder of Israel Security Licence #1. 25nis per session - Pay for two seminars, get the third one free - To register or for more information 02 - 580 7013 or info@isrenet.com Yom Sh'lishi 10 Tamuz TUE July 12th The Israel Center and the Old City Free Loan Association 21st year well over 5500 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 - Please bring ID 9:00am Rabbi Aharon Adler's Shiur Rabbi Adler’s shiur is in memory of Howard Sherby z”l on his 5th yahrzeit - dedicated by his family 10:15am Rabbi Elan Adler on Parshat HaShavua (Watch for announcement of Rabbi Gold's return) 11:20am Esther Sutton's inspirational series for women Spiritual-Psychological Health based on the book (available) "Stages of Spiritual Growth" by Batya Gallant 11:30am Jewish History - Dr. Henry Goldblum - Why R. Abbahu had a headache in Caesarea 1700 years ago? 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... (2 hrs) VIDEO in the LIBRARY: “Gentleman’s Agreement” - A film classic, considered by many critics and viewers to be one of the best movies ever made. Gregory Peck as a Christian journalist wishing to report on anti-Semitism. He assumes the identity of a Jew in order to experience the prejudice and hatred firsthand. He is shocked and horrified by what he discovers. Nominated for eight Academy Awards and winner of three including Best Picture. A simply marvelous - and important - film 1:00pm Writing as self-discovery (women only) - Exploring the stories of your life - Esther Sutton RCA - Tuesday July 12th 3:00pm - open to men & women Our guest speaker will be the newly elected President of the R.C.A., Rabbi Shmuel Goldin, distinguished colleague, Rav of Ahavath Torah in Englewood, N.J. - Topic: New Vistas - The R.C.A. in Changing Times Sunday, Monday, Tuesday - July 10-12 7:00pm The Financial Resource Network series on Critical Financial-Legal-Organizational issues everyone needs to get right! Tuesday: An expert Tax Review for Olim, plus the Finances of Israeli Real Estate transactions - Key issues every new and established Oleh needs to know and review - The many special issues for US citizens and Green card holders living in Israel - Once here beyond the tax holiday, how to deal with Israeli taxation - Reviewing the financial issues in Israeli Real Estate transactions so profits do not evaporate - Long-term estate planning. Featuring: Mark van Gelderen, Financial Planner and Manager of the Financial Resource Network, & Leon Harris, one of Israel’s leading Tax Advisors & Strategists. 25nis per session - Pay for two seminars, get the third one free - To register or for more information 02 - 580 7013 or info@isrenet.com 7:30pm (to 9:00) Parsha through the Eyes of the Meforshim: with Rabbi Yonatan Kolatch L'Ayla Learning program for women - Tuesdays, 8:15pm 20nisNIS For those women looking for a challenging and very stimulating learning program Rabbi Meir Triebitz - The Philosophy of Halacha and the Halachic Process with an emphasis on the Halachic Decisions of the Chazon Ish and Rav Soloveitchik Yom R'vi'i 11 Tamuz - WED July 13th 9:20am Rabbi Macy Gordon - Contemporary Halachic Issues 9:45am Parshat Pinchas with Reuven Wolfeld 10:45am Parshat HaShavua R' Yosef Wolicki 12:00pm WED, July 13th - Exploring Israeli culture, history and society Who are they? - Minorities and ethnicities in Israel "Nomads and halfnomads, sheperds, tourguides and trackers" The Israeli Beduins from the Galil and the Negev - Interactive lectures with Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: “Lost Episodes of Victor Borge” More madcap merriment from “The Great Dane”, “The Clown Prince of Denmark” - Mr. Borge, a proud Jew, was one of the top entertainers in Europe in the 1930s. He incorporated anti-Nazi humor into his performances. Hitler placed Mr. Borge on his personal list of “Enemies of the Fatherland.” Come and enjoy these extremely clever and very funny musical performances. 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 2:15pm Women's Beit Midrash - Pearl Borow First hour: the Haftorot; Second hour on Chumash with Rashi 7:30pm Rabbi Chaim Eisen's shiur -Does the Torah determine what Morality is - or do we? Religious Belief vs. human responsibility L'Ayla Learning program for women PRESENTS...a Special Shiur with Rabbanit Yemima Mizrachi Preparing for the Bein HaMetzarim (The Three Weeks) Wednesday evening, July 13th 8:15pm Don't miss this thought provoking and inspiring evening, 25 shekel admission Yom Chamishi 12 Tamuz THU July 14th Posture/Balance Exercise Class for Women Thu, 9:00-10:00am Work your Posture Muscles, Stretch and Lengthen. Practice Balancing and strengthening your leg muscles. DR TOVA GOLDFINE Chiropractor/Rehabilitation FOR WOMEN OF ALL AGES AND EXERCISE FITNESS LEVEL Contact Dr Tova 052-420-1201 chirodivine@gmail.com 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson 1:30pm knitting with Verna black, crocheting with Dvora Zippor, in the library Thursday, July 4th 7:30pm No charge MovieTime at the Israel Center - SHREK 2 Full-length animated film; Great for children and thoroughly enjoyable for adults as well. Yom Shishi 13 Tamuz FRI July 15th 8:30am (to 9:45am) Kollel Yom Shishi Shiur B'iyun in Makot by HaRav Eliav Silverman, Shoel U'meishiv of the RIETS Israel Kollel Friday mornings - Coffee and cake will be served 9:00am "Not your typical Parsha Shiur" - Summer series with Rabbi Chaim Eisen Insights into Parshat HaShavua - each session stands on its own. 11:00am RCA Daf Yomi Upcoming at the Israel Center Shabbat Parshat Pinchas, July 16th, 5:00pm (followed by Mincha at 6:00pm) Yaakov Peterseil & Co. Monday, July 18th (the night of 17th Tammuz) 8:00pm Rabbi Ephraim Sprecher - Did a Rabbi's humility cause the Temple's Destruction? Tuesday, July 19th - SHIV'A ASAR B'TAMUZ 5:30pm - Guest speaker: Rabbi Steven Weil, Executive Vice President of the Orthodox Union 6:45pm - Slow-paced Mincha for the Fast Day followed by mini-shiur, Maariv (8:05pm - fast ends 8:14pm), Refreshments Three enlightening, informative lectures by the OU Israel Center's most senior guest speaker: Dr. David Luchins, Chair, Political Science Department, Touro College, Senior Vice President, Orthodox Union Wednesday, July 20th 8:00pm - Obama and Israel - What is going on? Tuesday, July 26th 8:00pm - Elections 2012 - Are Tea Parties kosher? Monday, August 1st 8:00pm - Gay Marriage an Orthodox public policy perspective Wednesday, July 27th 8:00pm - Rabbi Neil Winkler introduces us to his new book: Bringing the Prophets to Life Hold the Date: Motza'ei Shabbat Nachamu, August 13th at 9:30pm HOWIE KAHN's Annual Sing-along featuring Jewish Music of the 60s and 70s including SHLOMO CARLEBACH plus a Salute to Summer of 2011 Concert Favorites BOB DYLAN and PAUL SIMON "A splendid time is guaranteed for all."