TORAH TIDBITSTT #622 • Shabbat Parshat SH'LACH (M'vorchim) • June 11-12 '04, 23 Sivan 5764

12th Anniversary IssueThis Shabbat is the 260th day (of 355); the 38th Shabbat (of 51) of 5764

...ALOH NAALEH... TOVA HA'ARETZ ME'OD ME'OD: (Bamidbar 13:30 • 14:7)...Let us go up at once... The land, is an exceedingly good land:

We read/learn the THIRD perek of Pirkei Avot this Shabbat

OU ISRAEL CENTERSeymour J. Abrams - Orthodox Union - Jerusalem World CenterYitzchak Fund, PresidentRabbi Emanuel Quint, Senior Vice PresidentProf. Meni Koslowsky, Vice PresidentHarvey Tannenbaum, Secretary/TreasurerRabbi Dovid Cohen, Vaad memberMoshe Kempinski, Vaad memberSandy Kestenbaum, Vaad memberSimcha Rock, Vaad memberZvi Sand, Vaad memberMenachem Persoff, Director, Israel CenterPhil Chernofsky, Educational Director and TT editorIta Rochel Russek, Production Assistant and Advertising Manager, Torah Tidbits22 Keren Ha'Yesod POB 37015 Jerusalem 91370Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.orgwebsites: www.ou.org/torah/tt and www.ou.org/israel/icOrthodox Union • National Conference of Synagogue YouthThis publication and many of the programs of the Israel Center and NCSY b'Yisrael areassisted by grants from The Jewish Agency for IsraelTT is published and printed "in house" at the Israel Center

ZMANIM - HALACHIC TIMES Correct for TT #622 - SH'LACHCandle lighting 7:10pmEarliest (plag) 6:16pmHavdala 8:28pmRabbeinu Tam 9:05pm

Ranges are THU-THU 21-28 Sivan (June 10-17)Earliest Shacharit 4:34-4:34amSunrise 5:33-5:33amSof Z'man Sh'ma 9:05-9:06am (8:10-8:10am)Sof Z'man T'fila 10:16-10:17am (9:39-9:40am)

Chatzot (noon) 12:38½-12:40pmMincha Gedola 1:15-1:16pmPlag Mincha 6:15-6:18pmSunset 7:50-7:52pm (7:44-7:47pm)

Candle Lighting and Havdala for other cities (time in bracket is earliest candle lighting)

Shabbat Earliest City Havdala7:27pm (6:19) Raanana 8:30pm7:25pm (6:17) Beit Shemesh 8:29pm7:27pm (6:19) Netanya 8:31pm7:26pm (6:18) Rehovot 8:30pm7:07pm (6:18) Petach Tikva 8:30pm7:25pm (6:18) Modi'in 8:29pm7:25pm (6:17) Be'er Sheva 8:28pm7:24pm (6:16) Gush Etzion 8:27pm7:26pm (6:18) Ginot Shomron 8:29pm7:10pm (6:16) Maale Adumim 8:27pm7:22pm (6:18) Tzfat 8:31pm7:24pm (6:16) K4 & Hevron 8:27pm

Jerusalem lights candles 40 minutes before sunset. (Except for those who don’t follow that custom.) Which sunset?Important question. The standard practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a littleover 800m above sea level. If one could see the sun set over a horizon at sea level (which can be done from someparts of J’lem), it would set about 5 minutes later than someone watching from sea level, or seeing the sun setbeyond mountains that are approx. the same height as Jerusalem is. Since the sunset on the same plane is 5minutes earlier, and for Shabbat purposes is the sunset we would have to consider because of the strictness ofShabbat, then J’lem candle lighting time is really only 35 minutes before “the other” sunset. All other places at someheight above sea level have similar problems.

Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset,just like Jerusalem. Not everybody holds by that timing.

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below thehorizon to “end Shabbat” (8.5 deg). Our times are based on 8.5 deg.

Realize that Sfardim and Ashkenazim often has differences in minhag.

Explanation of the Z'manim

Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises)consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem

Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There aredifferent opinions as to which sunset time should be used for halachic purposes. We present both times.

The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day tobe from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A,and is the first time given in each case. The second method is known as the Magen Avraham, and is presented inparentheses.

Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issueof Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determinedby interpolation (which means: a method by which to estimate a value of between two known values - this issomething that people above a certain age might remember from high school trigonometry and logarithms, butyounger people who went to school during the calculator era might not be familiar with).

It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better tofinish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after thegiven time.

WORD OF THE MONTHA weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the JewishCalendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...

This Shabbat we bench Rosh Chodesh Tammuz, which will be next Shabbat and a week fromSunday. Since Sivan has 30 days in our fixed calendar, Rosh Chodesh Tammuz is two days.

ROSH CHODESH TAMMUZ YIH-YEH B'YOM SHABBAT KODESH U'L'MOCHRATO B'YOMRISHON HABA ALEINU V'AL KOL YISRA'EL L'TOVA

This is the one situation (Rosh Chodesh on SHA-SUN) for which L'MOCHRATO should beused The molad will be THU 23h 3m 14p, which translates to 11:43pm Israel Summer Time,Thursday night (a.k.a. the night of Friday)

HAMOLAD YIH-YEH B'YOM CHAMISHI BA'LAYLA (LEIL SHISHI), SHALOSH DAKOTV'AR'BAA ASAR CHALAKIM ACHAREI ACHAT ESREI.

Actual (astronomical) molad: THU 11:27pm

Lead Tidbit - No, No, Not Again!Variation of an old joke: Guy is watching the 6:00pm news report of a terrible crash during a carrace. He sees the video of the crash and his heart goes out to the hapless driver. Later, he'swatching the 11:00pm news and sees the same video clip. After the car crashes, the viewerexclaims: No, not again - didn't he learn from last time not to take the curve at such a speed?

Every year we read Parshat Sh'lach. Every year we read about the terrible decree on DorHaMidbar, the terrible consequences of not heeding G-d's call of Lech L'cha and Kalev's echoof ALOH NAALEH. And as the joke would go, every year we want to scream at the Meraglimnot to do what they did.

But in this context, it is no joke. Those Meraglim will continue to make the same mistake everytime we reread Sh'lach. They are like the racecar driver at 6:00 and 11:00 o'clock. But everygeneration of Jews has its Meraglim and has people who have a choice to harken to the call ofKalev and Yehoshua or to succumb to the specious arguments of "we have everything we needto live a full Jewish life here in (you fill in the blank) - why live in Israel?

The episode of the Meraglim in Parshat Sh'lach is NOT a rerun of last year's Torah reading. Itis a fresh, ongoing reminder and warning to the Jewish People to learn the lessons of JewishHistory and to choose wisely and properly at every crossroad of one's life.

"Why did G-d bring us to this land to fall by the sword...?" That's one of the Meraglim'squestions. Seriously flawed question - unacceptable premise. Think Kalev - If this is what G-dwants of us, then we will prevail. Just don't rebel...

Sedra-Stats37th of the 54 sedras; 4th of 10 in Bamidbar

Written on 198 lines in a Sefer Torah (ranks 25th)

10 Parshiyot; 7 open, 3 closed

119 p'sukim, ranks 21st, 6th in Bamidbar

1540 words, ranks 27th, 5th in Bamidbar

5820 letters, ranks 27th, 4th in Bamidbar

Sh'lach has shorter than average p'sukim, which explains the drop in ranking for words andletters, yet the rise in rank within Bamidbar indicates that there are sedras with even shorterp'sukim

Mitzvot 3 of 613 mitzvot; 2 positive, 1 prohibition

Aliya-by-Aliya Sedra SummaryNumbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI(positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.

[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of thebeginning of the parsha; (Z) is the number of p'sukim in the parsha.

Kohen - First Aliya - 20 p'sukim - 13:1-20[P> 13:1 (43)] G-d tells Moshe to send "people” to "scout out" the Land. (“People” is in quotesbecause commentaries point to the word ANASHIM and say that it means people of highcalibre and repute.) The emphasis in the wording of the pasuk is on Moshe being the onesending the Meraglim, not at G-d's command nor by His "desire".

The representatives of each tribe are named and the Torah, further testifies to the high caliberof each man.

SDT Back in Bamidbar, when the Tribal leaders were named, both Efrayim and Menashe wereidentified as the sons of Yosef - both within the same pasuk. Here, only Menashe is identifiedwith Yosef, and Efrayim's scout - Yehoshua - is listed 3 p'sukim earlier, without reference toYosef. Commentaries note that Yosef had been involved in "negative reports" against hisbrothers, as was the scout of Menashe, Gadi b. Susi. Yehoshua, of course, remained clear ofthe taint of DIBA RA'A and is therefore not mentioned together with Yosef, in this context.

And Moshe called Hoshea bin Nun, Yehoshua.

SDT Rashi says that by adding a YUD to Hoshea's name, he was giving him a bracha that heshould be saved from the group decision of the other Meraglim. Question: MIMA NAFSHACH(whichever way you want to look at the situation) - Why did Moshe not “bless” the others scoutssimilarly? And why would Yehoshua need a bracha when Kalev apparently did not?

Whether a Scout will come back with the proper attitude or not was based on each individual'spersonality, perceptions, and conclusions. That was up to each of the 12 individuals. That's notwhy Moshe gave a special bracha to Yehoshua. Moshe had a separate fear concerningYehoshua. He could imagine Yehoshua joining the ten Meraglim in discouraging the Peoplefrom entering the Land so that Moshe's life would be prolonged. Eldad and Meidad hadprophesied that Moshe would die and Yehoshua would lead the people into the Land, andYehoshua heard that. Moshe's bracha to Yehoshua was to keep Yehoshua honest, so tospeak, so that he would not join the "evil advice" for any reason, even one to benefit Moshehimself.

Moshe gives the scouts instructions and an itinerary, hoping that they will return with anencouraging report for Bnei Yisrael. It was the time of the ripening of the grapes, BikureiAnavim.

Twelve years ago, Erev Shabbat Parshat Sh'lach, we photocopied a schedule of activities ofthe Israel Center on one side of a page and photocopied a page containing an explanation ofthe situation then (not this year) of our reading Sh'lach when B'haalotcha was being read allover the world. The page also contained a D'var Torah on the Meraglim and a crude graphic oftwo spies carrying a large cluster of grapes on a stick. All this was under the heading TORAH

TIDBITS, and so the 60 copies of issue number one (not even numbered then) was distributedin two shuls for that Shabbat. Here is that first Torah Tidbits Dvar Torah from 12 years ago. Itall started with a DT from MAAYANA SHEL TORAH...

On the description of the time that Moshe sent the scouts as being, Y’MEI BIKUREI ANAVIM,the ARI Z”L states that the mitzva of BIKURIM (first fruits) is a TIKUN (combination repair,atonement, and “let’s do it right this time”) for the Sin of the Spies. “These (referring to the“scouts”, not including Yehoshua and Kalev) vilified the Land, and, in contrast, the mitzva ofBikurim was given because of love of the Land”. The Meraglim brought fruits of Eretz Yisraeland used them to frighten and discourage the People from going into Eretz Yisrael. TheBikurim bringer uses the fruits of Eretz Yisrael as a joyful and thankful expression of love ofEretz Yisrael. Furthermore, the Meraglim SPOKE against the Land; the Bikurim bringerSPEAKS in grateful acknowledgement of G-d’s bringing us to the Land of Israel. This aspect ofWORDS makes the connection and contrast between the Sin of the Meraglim and the mitzva ofBikurim very strong. Maayana Shel Torah continues with a comment of HaRav MenachemZemba, HY”D (one of the leading rabbis in the Warsaw ghetto; he perished during theuprising). Rav Zemba observed that the Mishna in Bikurim that describes how to do the mitzva,gives examples of a person going into his field and seeing a fig ripening, a cluster of grapesripening, a pomegranate ripening... The Mishna names three of the seven species - the verysame species that the Meraglim brought back with them. This serves as a sharp demonstrationof the point of the ARI Z”L.

Let every Jew who heeds the words of Kalev - ALO NAALEH - and comes to live in EretzYisrael be a TIKUN for the Sin of the Scouts, and let us merit the day when we will be able tofurther repair the damage caused by the Meraglim and their generation by joyously bringingBikurim to the Beit haMikdash and declaring our thanks to HaShem for giving us this wonderfulland, speedily in our time, AMEN.

Levi - Second Aliya - 20 p'sukim - 13:21-14:7The Torah describes the 40-day "tour" of the scouts. When they returned, they reported to thePeople about the truly beautiful land to which they had been sent. They showed the samples ofthe fruits they brought back with them. They described the apparent strength of the inhabitants(in an attempt to scare the people). And they mentioned Amalek and other nations (knowing itwould have a discouraging effect).

Kalev silenced the people and tells them that they should go to the Land; "we can do it!". Theother ten scouts objected and spoke against the Land, causing widespread panic among thepeople. Moshe, Aharon, Kalev, and Yehoshua are greatly troubled by the words of theMeraglim and by the reaction of the people. Kalev and Yehoshua proclaim the goodness of theLand.

SDT ...and we were in our eyes like grasshoppers (compared to the giants of Canaan) and sowe appeared to them. The Kotzker Rebbe and others define two components of the Sin of theSpies from this part of the pasuk. First, that we saw ourselves as small and insignificant,compared with the nations in Eretz Yisrael. Second, that we were concerned about how othersperceived us. With G-d obviously on our side (we know what happened to Egypt and wewitnessed so many miracles performed on our behalf), we should not have viewed ourselvesthat way. And, how others perceive us is their problem, not ours.

SDT Rashi says that when the Meraglim stressed how strong the people in K'na'an were, theywere including an insult to G-d as well, as if to say, they are stronger even than G-d.

Notice how the first time the Meraglim spoke to the people, they did not say that we shouldn’tgo into Eretz Yisrael. They “just” described some of the difficulties we would face andapparently hoped that their report would scare off the people. After Kalev took the microphone,

so to speak, and gave a brief but enthusiastic “Aliya pep-talk”, the Meraglim dropped the subtleapproach and spoke out openly against going into Eretz Yisrael. This is what the Torahdescribed as DIBA RA’A AL HA- ARETZ, Lashon HaRa, against the Land.

It might be said that people who tell other Jews about terror attacks and other difficulties thatwe face in Israel are “guilty” of “first-stage” Meraglim- talk. Those who add “you gotta be crazyto live there” or words to that effect, are repeating and perpetuating what is maybe the greatestcommunal sin in the history of the Jewish People. The sin of the Meraglim created the blackestday on our calendar, Tish’a b’Av. The destructions of the two Batei Mikdash and the variouscauses of the CHURBAN were “merely” add-ons to Tish’a b’Av. When we totally repudiate - byaction, not just by word - the Sin of the Spies, and embrace - by action, not just by word - therighteous behavior of Kalev and Yehoshua, then we can hope for the fulfillment of the prophecyof Zecharya that will see Tish’a b’Av and the other Churban- related fasts become YAMIMTOVIM.

Shlishi - Third Aliya - 18 p'sukim - 14:8-25“If G-d wants us to go there, then we will obviously be able to prevail. Just don't rebel againstHim” The people wanted to stone Kalev and Yehoshua for those words.

[P> 14:11 (15)] G-d is "angered" by the people and "suggests" to Moshe that He will destroythem. Moshe argues on behalf of the people. His (main) argument is that other nations will saythat G-d did not have the ability to bring Bnei Yisrael into K'na'an, so He killed them in thewilderness. This would be a Chilul HaShem. Moshe then invokes a modified version of theDivine Attributes and pleads for forgiveness for the people. (Part of Moshe's words at this pointhave been incorporated into our davening.) G-d agrees to Moshe's pleas. (G-d's response toMoshe also becomes part of the Yom Kippur davening.) G-d declares that this is the tenth timethat the People have "tested" His patience (so to speak). He promises that the men of thisgeneration will not enter the Land - except Kalev (and Yehoshua).

The People are told that Amalek and the Canaanites occupy the valley and that they (thePeople of Israel) will have to divert towards the Midbar.

Compare and Learn

Towards the end of last week's sedra, we have the episode of Miriam's talking about Mosheand her punishment for her relatively mild transgression of LASHON HARA. Commentariespoint out the juxtaposition of the episode of the spies.

There is more to this than "simply" two examples of Lashon HaRa, one about a person and oneabout Eretz Yisrael. There are important elements and details to be learned one from the other.

For example, it is not just the speaker of Lashon HaRa that transgresses. Those who listen toLH passively, without objecting, those who accept the LH as truth - they too transgress. The Sinof the Spies was not restricted to 10 people. Thousands of those who heard what was said andaccepted it, and panicked because of it, they too were guilty. And they were punished, as weknow.

Translate this into our time. It is not enough for one to refrain from bad- mouthing Eretz Yisrael,one cannot stand by idly when others do it. Kalev jumped up as soon as he heard what theMeraglim said. He did his best to repudiate the words of the Meraglim and then made his ownimpassioned pitch for Aliya.

We must not "put down" Israel, its people, life here, etc. We must object when others do. AndOne should be avoid saying something negative even in a joke. It would at least be AVAKLASHON HARA.

One commentary turns the question of juxtaposition around. Something has to followsomething else in the Torah. Going to ask about every two things that come together? Heanswers based on the explanation of the function of the parsha that is bracketed with thebackwards NUNs (in last week’s sedra). It was to separate between tragic episodes. If so, thenwhy not separate between the episode of Miriam and that of the Spies? Answer: To note theparallels.

R'vi'i - Fourth Aliya - 27 p'sukim - 14:26-15:7[P> 14:26 (20)] The Torah elaborates upon the devastating pronouncement by G-d. ThePeople shall roam in the Midbar for a number of years equal to the number of days of the spies'trip.

Clarification: The Sin of the Spies occurred on Tish'a b'Av 2449, more than a year out of Egypt.The total time in the Midbar from Exodus to entry into the Eretz Yisrael is 40 years (less a fewdays). So the punishment is really for less than 39 years, not 40. The answer is that the Sin ofthe Spies is the culmination of the "angering" of G-d. We can say that it began back at the Sinof the Golden Calf (or even before that - we "complained" when were hardly out of Egypt). The40-year punishment is retroactive to Cheit HaEigel (or earlier).

The people deeply regret their behavior and NOW decide to enter the Land immediately.Moshe warns them not to, because G-d no longer wants them to do so (at this point). Some ofthe people went anyway - without the protection of the Aron, so to speak - and are defeatedand repelled by Amalek and K'na'an.

[P> 15:1 (16)] The Torah next sets down the details of the flour and oil offering and libation ofwine that are to accompany most korbanot.

It is important to note the context of these laws. Right after being told that the older generation(males) will not enter the Land, G-d comforts the people by teaching procedures that will applyin Eretz Yisrael, specifically mitzvot that are to be "pleasing to G-d". It is as if G-d says, "Don'tbe too dismayed; your children will live in Eretz Yisrael and will serve Me in the BeitHaMikdash" in this special way. Note also that the Aliya-break comes in mid-topic, leaving us,at the break, to ponder and savor the fact that we will yet bring about REIACH NICHOCHL'HASHEM.

Chamishi - Fifth Aliya - 9 p'sukim - 15:8-16The details of the MINCHA & NESECH are completed in this portion, finishing with a reiterationand emphasis on the equality of Torah law for all Jews.

Furthermore... It seems obvious that this area of mitzva was purposely put here in theaftermath of the Sin of the Spies. There are at least two other places in the Torah where thetopic is presented, where the mitzva is counted, and where it fits well in the context. It seemssuperfluous here except as a message for the post- Meraglim period. Note also, that it is notmerely a mitzva that will apply in Eretz Yisrael, but one that is part of the Beit HaMikdashservice.

Rashi points out that the Hebrew word SEH refers generically to the young of both sheep andgoat. Similarly, in Parshat Bo, the Korban Pesach is to be a SEH, and both lamb and kid arespecified. Although most people associate "lamb” with K.P., a male goat within its first year isequally valid. (G’DI, by the way, is similarly generic. Although the well-known pasuk about meatin milk is usually translated Thou shalt not seethe a kid in its mother’s milk, the more accurateterm would be, “a young animal”. In any case, the Oral Torah is vital to clarify terms used in theWritten Torah.

Shishi - Sixth Aliya - 10 p'sukim - 15:17-26[P> 15:17 (5)] The mitzva of Challa is presented [385,A133 15:20].

MitzvaWatchTwo major aspects of this precious Mitzva are:

It is performed with THE essential food of humans - Bread is the staff of life. This elevates themundane physical necessity of food to a spiritual level.

Which, by the way, fits the idea of "Man does not live by bread alone". This idea, presented inthe beginning of Parshat Eikev, referred to the Manna as that which indicated to the Peoplethat it is "by the mouth of G-d, that man lives". That being so during the years of wandering inthe Midbar, the concept continues in perpetuity via the mitzva of CHALLA and the other mitzvotassociated with bringing bread to our tables, as well as washing for HaMotzi, HaMotzi andBirkat HaMazon.

Secondly, the fact that we are to give Challah to a Kohen - specifically after most of the workhas been done, meaning that we give Challa from ready-to-pop-into-the-oven dough ratherthan the raw produce of other gifts to the Kohen - indicates that it is not merely the gift that issignificant, but the service to the Kohen that we perform that is important as well.

Challah is one of the Mitzvot that our Sages have kept active by rabbinic decree since thedestruction of the Beit HaMikdash, so that its practice and lessons should not be lost to us.Furthermore, Challah is rabbinically required in Chutz LaAretz, although the Torah introducesthe mitzva with, "with your coming to the Land". This too helps keep "Torat Challa" alive amongthe Jewish People. Often, reciting and learning appropriate Torah passages is sufficient toremember a "suspended" mitzva. Not with this one. Actual performance of the mitzvacontinues.

[S> 15:22 (5)] Next the Torah presents the details of the Chatat (sin offering) of the community(in cases where the leaders of the community inadvertently misled the people (in Avoda Zararelated matters.) Here again it seems obvious that this topic is brought up because of the Sin ofthe Spies. This mitzva is not counted here, but it certainly conveys G-d's attitude (so to speak)about Cheit HaMeraglim. We recognize that sometimes our leaders must bear theresponsibility of leading us astray (but not always - often we must be accountable and not claimthat we were just following orders). The ideas (and text) of this portion form part of our YomKippur service.

Sh'vi'i - Seventh Aliya - 15 p'sukim - 15:27-41[S> 15:27 (5)] On the other hand, many times each individual must be accountable for his ownactions; we cannot always blame our leaders. The Torah in this portion discusses the Chatat ofthe individual. These offerings are appropriate only for inadvertent violation; intentional violation(idolatry is implied) is punishable by KAREIT (excision, being cut off...), and is atoneable byother methods.

Following Cheit HaMeraglim and preceding the episode of the wood- gatherer, the Torahpresents us with both types of Chata’ot - communal and individual. These topics are dealt with(and counted among Taryag) else- where. Again, we are seeing (perhaps) an example ofrepeating something in a specific context or juxtaposition in order to make a point and deliveran important message to us.

[P> 15:32 (3)] The Torah next tells us of the woodgatherer (Tradition identifies him as

Zelafchad) who was locked up pending details from G-d as to how a public desecrator ofShabbat is to be executed. (That it is a capital offense was already known.)

[S> 15:35 (2)] G-d's command was to stone the violator. And so it was done.

[P> 15:37 (5)] The final portion of the sedra is the third passage of the Sh'ma - the portion ofTzitzit. It contains the mitzva to put Tzitzit on the corners of a four-corner garment [386,A1415:38] and that one of the strings of each corner should be dyed t'cheilet, the special blue dye.

Our Sages went out of their way to involve us in the mitzva of Tzitzit - with Talit Gadol and TalitKatan - although we could technically not be required to fulfill this mitzva because our regularclothing does not usually have four corners. Perhaps they did so because Tzitzit is not merely amitzva that we "perform", it is a mitzva that we wear. It is an integral part of our everyday lives.It is part of our Jewish uniform. What a shame to be without this inspirational mitzva becausethe style of clothing has changed and we no longer wear four-cornered garments.

Furthermore, the Torah links the mitzva of tzitzit with all the mitzvot of the Torah; tzitzit (and/orthe P'til T'cheilet) serve as a reminder of the Jew's all-encompassing commitment to G-d. Thisis followed by the warning not to follow the evil temptation of the eye (mind) or heart (emotion)[387,L47 15:39]. The Torah then reiterates the importance of belief in G-d in general, and in Hishaving redeemed us from Egypt, in particular. Thus, the twice daily recitation of the Sh'maconstitutes the fulfillment of the mitzva to remember the Exodus "all the days of your life", inaddition to its own mitzva, the recitation of the Sh'ma. It follows that when one recites theSh’ma, one should have specific KAVANA at the end of the third passage to fulfill the mitzva toremember the Exodus all the days of our lives. These last 5 p'sukim, Parshat Tzitzit, are rereadfor the Maftir.

Haftara - 24 p'sukim - Yehoshua 2:1-24Paralleling the sedra, the Haftara tells us of two other spies (Kalev and Pinchas) who were sentby Yehoshua into Yericho. Rahav, who had heard of the wonders that happened to the Peopleof Israel, protects the spies from the men who are searching for them. In exchange for herprotection, Rahav receives a promise that she and her family will be spared when the Israelitearmy attacks the city. Tradition tells us that Rahav subsequently became a sincere convert toJudaism and the wife of Yehoshua. In one case, the Spies were our undoing. In the other, theyserved a very positive function. Ironic.

THE JERUSALEM INSTITUTE OF JEWISH LAWRabbi Emanuel Quint, DeanLesson # 238 (part two) •Laws of Wills and Estates (Intestacy)

We finished the last lesson with the halacha that the estate has adequately provided for thewidow and daughters, not as heirs but as beneficiaries of the estate.

We now come to the order of inheritance when there is no will.

A few rules:

(1) The halacha assumes that every Jew has relatives surviving him. That is, except for aproselyte who dies without leaving surviving children or the descendant of his children. Theyare his heirs only if the children were conceived after his conversion into Judaism.

(2) All descent is through the father and not through the mother of the decedent. The mother isnot an heir of her children. Thus brothers by the same mother do not inherit each other.Brothers by the same father may inherit each other whether or not they have the same mother.

(3) Whenever there is an heir, his pedigree does not affect his heirship, even if the heir is abastard.

We shall deal with a typical married couple, Jacob and Rachel. They have three sons, Reuven,Shimon, and Levi and three daughters, Dina, Yael, and Devora. Assume that Dina is the firstborn.

1. Jacob dies first. The widow does not get any inheritance, since a wife never, never, neverinherits a husband. (This is without a will). The estate will be divided equally among Reuven,Shimon and Levi.

2. Rachel dies first. Jacob inherits her entire estate.

3. Jacob dies and Reuven, Shimon and Levi died before Jacob died. The sons of Jacob leftchildren, Seth the son of Reuven, Ralph, the son of Shimon, and Harriet, the daughter of Levi.Seth, Ralph and Harriet divide the estate (each being the heir of a son).

4. When Jacob died, he had no sons or offspring of his three sons surviving him. His daughtersDina, Yael, and Devora will inherit the estate of Jacob.

5. Jacob dies leaving no sons or descendants from sons; he leaves no daughters surviving him.But his daughters Dina, Yael, and Devora each left a child, Amnon, Shirley, and Chaimrespectively. Amnon, Shirley, and Chaim will inherit the entire estate of Jacob, each being theheir of their mothers (who are the heirs of Jacob, as in #4).

6. [Ed. clarification, based on #5] If Dina and/or Yael and/or Devora had more than one child,then sons would inherit their mother's share in Jacob's estate equally, and daughters wouldinherit only if their mother had no sons.

Example... Dina has two sons and a daughter, Yael has one daughter, Devora has five sons.Dina's two sons share Dina's third of Jacob's estate; their sister does not inherit. Yael'sdaughter gets Yael's full third. And Devora's five sons share Devora's third of Jacob's estate.

7. Jacob dies leaving no descendants, neither sons, nor daughters nor offspring of sons ordaughters. Isaac the father of Jacob inherits Jacob’s estate.

8. Jacob dies leaving no descendants and his father, Isaac, predeceased him. Jacob’s brothersborn to Isaac, Oded, Shmuel, and David, inherit Jacob’s estate. This is irrespective whetherthese brothers have the same mother as the decedent, that is whether they are half brothers orfull brothers. As it were, the brothers do not inherit directly from the decedent but take theirshare that their father Isaac would have inherited from Jacob.

9. Jacob dies leaving no descendants and his father and his brothers Oded, Shmuel, and Davidare all dead. The brothers leave sons Peretz, Bernard, and Hillel respectively, who surviveJacob. Peretz, Bernard, and Hillel inherit the entire estate although they also have sisters.Again, if any of the brothers had daughters only, they would inherit just as their male cousinswould.

11. Jacob dies leaving no descendants and his father and brothers are all dead as are Preretz,Bernard, and Hillel leaving no descendants. Oded, Shmuel and David did leave daughterssurviving Jacob - Sally, Sheila, and Adele, respectively. Sally, Sheila and Adele inherit theentire estate of Jacob

12. Jacob dies leaving no descendants nor father nor brothers or any descendants from thebrothers surviving Jacob. Jacob did have sisters, Jane, Sandra and Renee, who are thedaughters of Isaac, irrespective of whether these sisters have the same mother as thedecedent, that is whether half sisters or full sisters. As it were, the sisters do not inherit directlyfrom Jacob, but take the share that their father Isaac would have inherited from Jacob.

There are of course so many other combinations. In Volume 8 of A Restatement of Rabbinic

Civil Law, I give 28 examples on pages 122 to 125.

I would now like to discuss the heirs of a woman, Sarah, who died.

Either she was married at the time of her death or was a widow (or divorcee) at the time of herdeath. If Sarah and her husband were divorced, for the purposes of this section it is the sameas if she was a widow: A husband is the heir of his wife, and if he is not alive, then her estate isinherited by her sons and their descendants. If she left no sons or descendants of sonssurviving her, her estate is inherited by her daughters and their descendants if her daughterspredeceased her. If she left no daughters or descendants of daughters, her estate is inheritedby her father. If she is not survived by her father, then her father's sons inherit her. If there areno sons of her father or their descendants surviving Sarah, then her father's daughters areSarah's heirs, and if she had no such sisters or sister's descendants surviving her, the estategoes to her father's father, her grandfather. If he did not survive her, the estate goes to thegrandfather's sons and descendants; or then to the grandfather's daughters and theirdescendants.

A son who predeceased his mother is not her heir so as to transmit his inheritance to hisbrothers by his father only. Reuven, the sole son of Sarah died and then his mother, Sarah, awidow died. Reuven's sons inherit Sarah, since Sarah does not have a husband surviving her.If Reuven left no descendants and his next of kin is his brother, Levi, from the same father butnot from Sarah, Levi does not inherit Sarah.

However, if Reuven had survived Sarah and inherited her, then his heirs are the same as listedabove; if his brother Levi is his heir, then Levi will inherit that which Reuven inherited fromSarah, although Levi is not related to Sarah.

The subject matter of this lesson is more fully discussed in volume VIII chapters 273 ofA Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email:orders@gefenpublishing.com and via website: www.israelbooks.com and at local Judaica bookstores.Questions to quint@inter.net.il

MEANING IN MITZVOT by Rabbi Asher MeirEach week we discuss one familiar halakhic practice and try to show its beauty and meaning.The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh

Laws of Gifts (part 2)

As we mentioned last week, Rav Natan of Breslav does not take the institution of gift-giving forgranted. He finds two paradoxes in this practice. One was discussed last week; the second wewill try to explain now.

Rav Natan suggests that giving gifts seems to be against the educational message of theTorah. “The main point of the giving of the Torah seems to be so that a person can receive thereward of the World to Come as the earnings for his labors, and not as a free gift”. He makesreference to the concept, emphasized by Rav Moshe Chaim Luzatto and others, that our effortin carrying out the mitzvot gives us an inner attachment to the spiritual reward, making it ourown, and not the “bread of shame” of a handout. In effect, when we occupy ourselves with thetranscendental tasks of mitzva observance this creates an attachment to the transcendentalreward of experiencing the Divine presence.

By the same token, our human conduct should be focused on giving people material rewardsthat constitute at least nominal return for their efforts. (As we explained last week, the mainobjection does not seem to be to charitable gifts, which are given in order to fulfill vital needs,for we certainly recognize HaShem’s role in providing for the needs of all. Rav Natan’s focuswould seem to be social gifts among those who are not needy.)

Rav Natan answers this objection by pointing out that before the Torah was given, the spiritualsustenance of humanity was not through the merit of Torah study and Torah observance, forthe Torah had not yet been given. Rather, a unique Divine dimension inhered even in worldlypursuits, “derekh eretz”, through a hidden or latent Torah, which was given to humanity as agift, not as a recompense. He speaks of a “treasury” of gratuitous bounty through whichHaShem provides some level of spiritual attainment even in the absence of Torah study andobservance.

Rav Natan further demonstrates that this dimension of reward, one not predicate on Torahstudy and Torah observance, was not extinguished at the moment of the Giving of the Torah.On the contrary, it is this dimension that provides us with spiritual sustenance during thosemoments of the day when we are not occupied directly with learning or with mitzvot. In thesemoments also, HaShem enlivens us through the latent aspect of Torah in our mundaneconcerns. (These mundane actions are “plugged in” to Torah through the actions of theoutstanding saints of each generation. Such individuals, such as Rav Nachman, are constantlybound to Torah through their intense scholarship, devotion and righteousness; yet they also areoccupied at times with mundane concerns. This “distraction” of the tzadik actually enlivensroutine everyday activities for all, demonstrating to everyone that even these routine acts canbe done with an intense consciousness of G^d’s presence and influence.)

Thus, while the giving of the Torah introduced a unique dimension of reward into the world,providing a means for individuals to attain enlightenment through their efforts, Torah did notcompletely efface the prior aspect of enlightenment through Divine grace, as a freely willed gift.This aspect remains a complementary dimension of G-d’s plan for humanity. Thus it isappropriate for us too, at times, to give voluntary gifts to our friends.

As always, Rav Natan connects his profound spiritual insight with a specific halakhic rule. Hewrites that this approach to gift-giving can explain why the halakha requires gifts to be givenopenly and publicly (See SA CM 242:3). The spiritual importance of the “gift” aspect of G-d’sprovidence is that it enlivens our mundane everyday activities, those that are seemingly farfrom Torah. This aspect of life is often connected with the street or the “public domain”, as wehave written in other columns (for example, on carrying and the eiruv). Thus the gift itselfshould be given openly, in the marketplace or “public domain”.

“Meaning in Mitzvot” is undergoing intensive editing, and BE"H and the help of loyal supporters, wehope to have the book out soon. If you would be interested in helping with publication, please contactRabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com,fax 02-642-3141

Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewishguidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCTCenter for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. Youcan see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com

TANACHSpiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari

With Righteousness and Justice: War with Moav (Melachim Bet 3)

After Achav died and Yehoram his son became king, Moav that lies in the southern part ofTrans-Jordan where the Jordan ends at the Dead Sea, rebelled against the tribute that Achavhad placed on them after his conquest. Since the Torah forbade any attack on Moav, who heldtheir territory as an inheritance from Lot, our rabbis taught that this was not conquest but onlytaxation, that was justified since their possession was only temporary as G-d had promised that

ultimately these territories would go to the children of Avraham. In any case, Moav hadpromised the tribute and the words of one's mouth are holy.

Our text does not use the phrase 'to rebel' but rather 'to sin'; seeing how not fulfilling a promiseis considered a sin as G-d always is a witness to our contracts. The same phrase is used todescribe Moav's previous behavior at the time of Achazyahu, Yehoram's brother who had diedafter ruling only 2 years. His death had been prophesied by Eliyahu, as had been Achav's inthe battle against Aram. This phrase suggests that the reason for the wars in all these caseswas not geopolitical or strategic but rather the sins of both kings; a cause we saw repeatedlyexpressed openly in the book of Judges. The sins of Achazyahu are clear to us; he was as evilas his father and as sexually immoral as Jezebel, his mother. Regarding Yehoram, while he diddemolish the House of Baal erected in Shomron by his parents, he still followed in the ways ofYeravam ben Nevat and continued the worship of the Calves, one at Dan and the other at BetEl, thus continuing the spiritual division of Am Yisrael.

Now Yehoram called on Yehoshafat, king of Judah, to join him in a joint military campaign; thedynasty of Achav is one of the few examples where good relations existed between the twoJewish kingdoms rather than the bickering and wars that characterized their history. Chazal seethis partnership, that contrasted with his refusal to accept the offer from Achazayu of a jointmaritime venture from Etzion-Gever [Aqaba] to the gold fields of Ofir [Abyssinia?], as evidenceof the spiritual decline of Yehoshafat. Whilst generally he was pious, nevertheless he did notremove the local altars thus allowing sacrifices apart from the Bet HaMikdash.

The two kings, accompanied by the king of Edom, at that time a vassal of Judah, set out toattack Moav from the southeast through the mountain ranges of the desert of Edom that lieSouth of Yam HaMelach. Although the terrain was more difficult, nevertheless it gave them theelement of surprise. After a march of 7 days, the army was without water, giving the alternativeof retreating or of defeat at the hands of Moav, so Yehoshafat asked that they call for a prophetof G-d, without whom Israel never made war. One of the officers said that Elisha, unbeknown tothem, had accompanied the armies, and so the kings went down, as a sign of respect, to him toask the word of G-d. Elisha's answer to Yoram was that he was unable to look at the face ofevil so Yehoram should rather call on the false prophets of his parents Achav and Jezebel. Thisis simply another example of the reluctance of righteous people to even face evil ones. "RabbiEliezer said: We learn that the eyes of the righteous are blinded by looking at evil people as it iswritten, 'and the eyes of Yitzchak became dulled' from looking at Eisav" (Megila 28a). HoweverElisha's words were said in angry rebuke so they caused prophecy to depart from him. "ReshLakish taught: when anger occurs to a wise man, wisdom departs, and if he is a prophet,prophecy departs as in the case of Elisha. So when Moshe was angry at the commanders ofthe war against Midian, the laws of battle spoils were taught by Elazar HaKohen instead(Bamidbar, 31:14-24).

"The Shechinah does not dwell amidst despair and sadness but rather only when there is thesimcha of mitzva" (Shabbat 30b) and the Radak adds that ever since Eliyahu departed fromhim, Elisha was in a state of mourning, so that his prophecy had departed from him. Then"when the harpist played before Elisha [stimulating joy and spirituality], the spirit of the Lorddescended on him'" (Pesachim 66b).We should worship G-d in simcha; the Admor SimchaBunem of P'shischa taught that simcha is the overflowing of kedusha.

Elisha foretold a great outpouring of water in the desert without them witnessing any wind orrain and that would be sign that Hashem would deliver Moav into their hands. As a punishmentfor Moav's breaking their covenant with Achav, Elisha told them to practice a scorched earthpolicy there that would include the towns, the springs and wells and even the fruit trees. Thelast named seemed to contradict the isur in the Torah against destroying fruit trees during war,as it was an affront to G-d who provided them for Mankind's benefit. The Midrash (BamidbarRabba 21:6) points out that Moav's sin of ingratitude towards Israel for not attacking them whenthey left Egypt made this universal injunction not applicable to them.

Although their armies defeated Moav as Elisha foretold, the victory of the three kings was notconclusive so that struggles with Moav continued. The temporary victory is ascribed toYehoshafat's modesty and piety that is recalled in his previous war with Moav (2 Chronicles20). Then he prayed, "We have no might against this great multitude neither do we know whatto do; but our eyes are upon You". So alongside the justice that punishes sin comes G-d'smercy: "Mercy and Truth have met" (Tehilim 85:11).

This is the 40th installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section[1] Vebbe Rebbe

[2] Touch of Wisdom; Touch of Wit

[3] Candle by Day

[4] MicroUlpan

[5] From Aloh Naaleh

[6] Torah from Nature

[7] From the desk of the director

[1] From the virtual desk of the OU VEBBE REBBEThe Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law andvalues. 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 Yisraelizt"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 IsraelCenter. The following is a Q&A from Eretz Hemdah...

QUESTION Our son’s Pidyon HaBen (=PHB) (redemption of the firstborn) falls on Shabbat,and so we push it off until after Shabbat. Must we do it on Motzaei Shabbat, which is late thistime of year, or may we do it the next day (before nightfall) when it is easier for our guests andus?

ANSWER Mazal Tov! You seem to assume that Motzaei Shabbat is the halachicallypreferable time. Let’s first check that assumption, and then we will be more equipped to dealwith your specific question.

The Torah says that PHB is to be done from the time the child is a month old (Bamidbar 18:16).The Talmud is replete with references to its being done after 30 days. A basic question ariseswhether the key time factor is an astronomical month (which is slightly more than 29½ days)(Shach, Yoreh Deah 305:19) or whether a PHB is done on the 31st day of the child’s life,which, depending on the time of birth and the time of the PHB, could be anywhere from justover 29 full days after birth to just under 31 (Magen Avraham 339:8). Our clear minhag is neverto do a PHB before day 31. However, it is less clear whether this is sufficient or whether wemust also ensure that it be done when an astronomical month is complete.

This may be the rationale for the Shach’s (ibid.:12) minhag not to do a PHB at night, as it islikely that the night of the 31st is not yet after the passing of an astronomical month (see DagulMeir’vava on Magen Avraham 568:10). Although most Ashkenazim follow this minhag (PidyonHaBen K’hilchato 6:7)¸ the rationale is not unanimous, and this is crucial for our case. TheShaarei Teshuva (568:8) says that we do a PHB during the day in order to better publicize the

mitzva. This factor is less applicable today when people are more available to take part in suchmitzva events at night than they are during the day. Other more spiritual, esoteric reasons areproposed, as well (see Pidyon Haben K’hilchato ibid.:(23)). One practical difference betweenthe reasons for doing a PHB during the day is the case of a PHB delayed until MotzaeiShabbat. In this case, when the month is undoubtedly over, the first reason does not apply, andit becomes appropriate to do the PHB at night. This may also be preferable, at least if it solvesother problems (Dagul Meir’vava, ibid.; Mishna Berura 568:20 - see their context). According tothe other explanations, a delayed PHB is no different from a regular one.

If we assume that it is fine to do the PHB on Motzaei Shabbat, is it preferable to do so, and, ifso, how preferable? While the prompt performance of a Brit Mila is more pressing than that of aPHB, the Shulchan Aruch (YD 305: 11) does say to do a PHB “miyad (right away) and not letthe mitzva be delayed”. His source (see Beit Yosef in the name of the Rosh) seems tounderstand the need for diligence as the general one not to delay mitzvot. While we do notwant to under- estimate this factor, general diligence does not get most of us up by sunrise todo the various mitzvot of the day. Additionally, the importance of doing a PHB “right away”when it has already been delayed may be diminished (Tosafot, Moed Katan 8b; MagenAvraham 568:10).

After seeing some of the sources, it is time to try to put things in perspective. Any time fromMotzaei Shabbat to nightfall on Sunday is valid, and it is unclear whether it is preferable, allthings being equal, to do a delayed PHB on Motzaei Shabbat or the next day (see Otzar PidyonHaben 17:2, who claims that the minhag is on Motzaei Shabbat). Either way, the halachicdifference is not a great one. It is prevalent nowadays that we do a regular PHB during theafternoon when it is easier to get a bigger crowd to publicize/celebrate the mitzva despite thedelay of a few hours (see ibid. 16:(10)). Therefore, feel free to do what works best for you,based on religious but also personal considerations. As you are probably already experiencing,the birth of a firstborn brings much elation but also a fair share of fatigue and even emotionalstress. May you experience the mitzva and simcha of PHB with as much peace of mind aspossible.

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah.You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/oryou can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org withthe message: Subscribe/English (for the english version) or Subscribe/Hebrew (for the hebrew version).Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.

A TOUCH OF WISDOM; A TOUCH OF WIT by Shmuel HimelsteinR' Yechezkel Banit once addressed an audience of people who were not particularly careful intheir observance of the mitzvos.

"My friends", he told them, "when a person slaughters an animal, he is to give the kohen threeparts of the animal: the zero'a (arm), the lecha'ayim (tongue with the cheeks), and the keivah(stomach). I too want to ask these three gifts of you: the zero'a - that you should put on tefillindaily; the lecha'ayim - that your tongue should not speak evil of others nor should you shaveyour cheeks with a razor, and the keivah - that you should not eat non-kosher food."

Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit;A Touch of Wisdom, A Touch of Wit; and" Wisdom and Wit" — available at your local Jewish bookstore(or should be).

[3] Candle by Day by Rabbi Shraga Silverstein

The struggle of life - sense vs. senses.

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit

Button is a KAFTOR, as most of us know. But what about what we put the button through sothat it will function as the fastener it was meant to be? It could be through an eyelet or threadloop. That would be called a LULA'A. Or it could be a buttonhole. Ask your Hebrew-speakingfriends. Do they know what you now know? That a buttonhole in Hebrew is an IVKA. IVKA'OTis the plural.

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)

The commentators are quite perplexed as to the precise nature of the spies' wrongdoing. Didn’tMoshe send them with explicit instructions to see whether the people of the land are strong orweak, whether the land itself is good or bad, and whether the cities are fortified or open toattack? Should they have lied about what they saw? What then was so sinful about their reportwhich seems to have consisted of nothing but the truth?

There are many answers to this question, but perhaps the most significant is the resolutionoffered by Ramban. He argues that the spies’ report was essentially not sinful. Their terriblewrongdoing consisted of only one small segment of their account. They stated: “Efes ki azha’am”, “But the people are strong”. Ramban understands that the word “efes” impliesimpossibility, that is to say, we cannot possibly overcome the mighty people of the land.Perhaps it would be difficult, or even logically inconceivable, but IMPOSSIBLE? That word doesnot apply to the Jewish people, for it is G-d who guides their destiny.

This idea governs our present situation as well. Many aspects of our con- temporary plight maybe perceived as difficult to overcome, and it may be illogical to assume that we will besuccessful. Yet we constantly overcome the most difficult obstacles that lie before us, becausefor the Jewish people, who place their trust in G-d, absolutely nothing is truly impossible, for Hecontinues to guide our destiny.

Rabbi Moshe Chaim Sosevsky, Har Nof, Jerusalem

TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in theOrthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[6] MA RABU MAASECHA HASHEM...SLOTHS Imagine living your entire life upside down.

Sloths do. The sloth is a mammal which lives in South America. It spends most of its life ontrees in an upside down position. Unbelievable, but true. Sloths eat, sleep, make babies andeven give birth to their young ones in this position! But, don't they fall off when they fall asleep,one might wonder. They don't. That's because the sloth's muscles do not relax like ours dowhen we are sleeping. If they did, the sloth would fall off the tree. The muscles become fixedand relax only when the animal awakens. Sloths move about tree tops very slowly (They arethe slowest mammals in the world.) . They use their hooked claws of both their toes and fingersto hold on to the trees. What is interesting about the sloth is that its body is made to suit thisinverted lifestyle. It can actually turn its head round completely so that it does not see thingsinverted. And, its hair grows in a direction opposite to that of most other animals. It runs fromthe sloth's belly round to its back. This ensures that rain water runs off its back. It has a bluntnose and peg-like teeth. It has no tail. It eats leaves, buds and fresh twigs of trees. Sloths have

green algae on their hair. As a result, they merge with the surroundings and look almost like apart of the tree. This helps them keep predators away. There are two main species of sloths.The Unau sloth and the Ai sloth. While the Unau sloth has two toes on the front feet, the Aisloth has three. Male sloths are solitary, shy animals. Females sometimes congregate. Slothsare nocturnal; they are most active at night and sleep all day.

[7] Divrei MenachemParshat Shelach opens with Hashem alerting Moshe to the possibility that if Bnei Yisrael wantto send delegates to Eretz Canaan before they officially enter the Land, then, “Shelach lechaanashim veyaturu et eretz...” – ‘Send men who will tour the Land.’

Rashi explains that these men were the leaders of the community, men of stature, some evengreater than Moshe’s 2nd-in-command Hoshea Bin Nun. And, indeed, despite G-d’s promise tobring the people to “a good land”, these twelve good men go to “spy” that Land.

From the term “V'yaturu” we might learn that what Hashem really wanted was that these initiallyrighteous representatives would bring “Torah” to the Holy Land. It was as if G-d said that if youwant to have your say regarding the character of the Jewish State, your criteria should bebased on Torah values.

In the last analysis only two of the leaders lived up to the challenge: Yehoshua was inspired byMoshe’s addition of the sacred letter “yud” to his name; Calev garnered personal spiritualresources as both men proclaimed faith in G-d. It seems that today, as Israel’s detractorsabound, we are still in need of Yehoshua and Calev’s eternal legacy.

Shabbat Shalom Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase theknowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes andprayers for the rebuilding of Jerusalem and the Beit HaMikdash.

Korbanics at a Glance - Last Part

Shalmei Chagiga – the special festival sacrifice - were offered by all male Olei Regel when theyascended to Jerusalem for the Shalosh Regalim. After the Kohanim burnt the Emurim (innards)on the Mizbei'ach and received their share, the rest of the meat was eaten by the Ba’aleiHaKorban, their families and guests in a state of purity within the boundaries of Jerusalem. Likeall private Shelamim, the sacrificial animals were cattle, sheep or goats of either sex and couldonly come from Chulin, unconsecrated animals. Even though the term Chagiga is notspecifically mentioned in the Torah, the Sages verified the existence of this Korban from threedifferent sources, Shemot 23:14, Vayikra 23:39, and Devarim 16:16, and they fixed a minimumprice of two pieces of silver to be spent by the Oleh Regel in procuring a sacrificial animal(Chagiga 1:2). And the upper limit? "… everyone according to what he can give, according towhat the blessing that the Lord your G-d gives you" (Devarim 16:17). It was a Mitzva MinHamuvchar ("most satisfactory") to offer the Shalmei Chagiga on the first day of Pesach andSukkot, however, if logistically this proved impossible, they could be brought during the entireweek (Chagigah 7b). Unlike Sukkot and Pesach, Shavu’ot does not last a week, and Olei Regelwho were unable to offer their Korbanot on the Chag itself, their Korbanot were still permitted"to be made good for seven days" (Chagiga 17a). No private Korbanot, with the exception ofthe Korban Pesach, were ever offered on Shabbat. Shalmei Simcha were obligatory andtherefore could be taken from Ma'aseir Beheima (tithes from cattle, sheep and goats - seebelow) or various other voluntary Korbanot brought by the Olei Regel. "R. Yehuda ben Beteira

said, 'When the Beit HaMikdash was in existence, there could be no rejoicing except with meat,as it is said, "And you shall sacrifice Shelamim, and shall eat there and you shall rejoice beforethe Lord your G-d" (Devarim 27:7, Pesachim 109a). Commenting on the above Pasuk, TorahTemima (the earlier TT) analyzes the Mitzva of eating meat on Yom Tov in these"Shelamim-less" days. He writes, "Eating meat on Yom Tov is a Mitzva even today…nevertheless, since the meat eaten today is not holy meat i.e. Shelamim meat… (its "power") isnot sufficient to exalt the soul to the highest levels (of Simcha). For this reason an additionalelement had to be added; the drinking of wine" (a joyous act recommended by the Gemara).

Chagigat Arba Asar, another variety of Shelamim, was brought with Korban Pesach so thatthere would be enough meat to satiate all in the Chavura (pre-registered members of thePesach group) before they ate of the K.P. If the number of people in the Chavura was small,and the meat of the Korban Pesach would suffice, Chagigat Arba Asar was not required.Chagigat Arba Asar was not brought when Erev Pesach fell on Shabbat.

Korban Toda (Thanksgiving Offering) an- other kind of Shelamim, was brought by one if he wasliberated from prison, recovered from a serious illness, returned from a sea voyage or if hereturned to ‘civilization’ after being lost in the wilderness (Vayikra 7:11-17). According toBerachot 54b, the Sages derived this ruling from Tehilim 107:23-31. [Today, we would sayBirkat HaGomel.] The blood application of the Korban Toda was identical with that of otherShelamim. After the Emurim were burnt on the Mizbei'ach, some of the meat was retained bythe Kohanim and the rest was eaten by the Ba’al HaKorban together with his family andfriends. Unlike other Shelamim which could be eaten "during two days and (the intervening)night (but note Ramban on Vayikra 7:16), the meat of the Korban Toda could be eaten only onthe day of sacrifice and on the night following until midnight. Korban Toda was accompanied byforty loaves of four different kinds (Menachot 77b), one kind leavened, the others, unleavened.One loaf of each variety was given to the Kohanim.

Bechor – Firstborn Animals - Firstborn males of cattle, sheep, and goats, were given to aKohein who in turn offered it in the Mikdash as a Korban. The Emurim were burnt on theMizbei'ach and the meat was eaten by the Kohanim and their households in a state of puritywithin the boundaries of Jerusalem "during two days and (the intervening) night" (Shemot 13:2,Zevachim 5:8). Bechorot, like all Kodashim Kalim - sacrifices of a lower level of sanctity - werebrought into the Azara through the Sha'ar HaBechorot, a gate located on its southern side.Tif'eret Yisrael contends that the Mikdash authorities named this gate after the firstborn animals"because similar to the meat of Kodshei Kodashim (sacrifices of a higher level of sanctity) allthe meat of the Bechorot was assigned to the Kohanim. For this reason, the possibility existedthat someone would err and claim that if Bechorot were slaughtered in the southern area of theAzara, they would be invalidated. Therefore, they ordained that Bechorot should be broughtinto the Azara through Sha'ar HaBechorot, the southern gate named after them. Thisaccentuated the fact that Bechorot were indeed Kodashim Kalim and could be slaughtered inthe southern part of the Azara" (Midot 1:4, Tif'eret Yisrael 33). Unlike Kodshei Kodashim whichcould be slaughtered only north of the Mizbei'ach, "Kodashim Kalim could be slaughteredanywhere in the Azara" and not only in the south (Zevachim 5:6,7,8).

Ma’aser Beheima – the Tithing of Kosher domesticated Animals - One out of every ten cattle,sheep or goats, male or female born each year was brought to the Mikdash as a Korban. TheEmurim were burnt on the Mizbei'ach and the meat was eaten by the Ba'al HaKorban, hisfamily and guests in a state of purity within the boundaries of Jerusalem ‘during two days and(the intervening) night.’ (Zevachim 5:8).

Chatat, Asham, Bechor, Ma’aser Beheima, and Korban Pesach were at all times obligatory;Olah, Shelamim and Korban Toda were considered voluntary.

“Rabbi Ammi said, 'Said Avraham before the Kadosh Baruch Hu: Ribono Shel Olam, perhapsG-d forbid, Israel will sin before You and You will do to them what You did to the generation ofthe Flood? He answered, ‘Not so.’ He then said before Him, ‘Ribono Shel Olam, ‘By what shall I

know this?’ G-d said, “Take before Me a heifer of three years old… (intimating that Israel wouldobtain atonement by means of the Korbanot). He (Avraham) then said before Him, “RibonoShel Olam, This is very well when the Beit HaMikdash is standing, but in the time when therewill be no Beit HaMikdash, what will happen to them?” He replied, “I have already establishedfor them the order of sacrifices. When they will study the sections dealing with Korbanot, I willconsider it as if they are bringing Me an offering, and forgive them all their sins'” (Megila 31a,b).

Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective;A Guided Tour through the Temple and the Divine Service

Towards Better Davening and Torah ReadingBased on a reader's question, we're going to begin a topic that will take more than one column tocomplete (forget complete, even to just do it justice). This topic will probably branch off in a fewdirections. We're counting on reader comment to keep us honest, as the expression goes.

Let's start with the specifics of the question from AL.

R'UVEIN, eldest son of Yaakov. His name begins with a REISH voweled with a SH'VA NA. Thefirst syllable of his name is R'U. When a LAMED is prefixed, the LAMED gets a CHIRIK and theSH'VA of the REISH changes to a NACH. The first syllable is now LIR and the word continuesas U-VEIN. It might seem awkward that the LAMED breaks the REISH away from the rest ofthe name, but that's what happens.

As another example, it used to bother me to say (in the SIM SHALOM bracha of the AMIDA),UTZ-DAKA and UV-RACHA. The word without the conjunctive VAV is TZ'DAKA. It seemedreasonable to let the VAV (as a SHURUK) stand in its own syllable - especially because aSHURUK is a major vowel (T'NU'A G'DOLA). It turns out that the SHURUK which results from aVAV/SH'VA that needs to change because (in this case) it would precede a letter with a SH'VA,does not behave like a major vowel and does capture the first letter of the word to form aclosed syllable. When this happens, the SH'VA NA becomes NACH. (Not always, as we shallsee, but often. Patience, please.)

B'RACHA becomes UV and then RA-CHA.

AL was particularly "upset" by Z'VULUN. With the prefixed LAMED, it becomes LIZ-VULUN. If,in fact, the ZAYIN now has a SH'VA NACH, then by the rules of DIKDUK we learned back inelementary school or high school (or wherever), the VET should get a DAGESH KAL and weshould say LIZ-BULUN. Which we don't. The answer is that the ZAYIN's SH'VA is NACH andthe DAGESH does NOT go into the VET.

There are many words like this and we will have to modify and firm up the rules of DAGESHKAL to explain words like ET-CHEM (or ES-CHEM as we would say in Ashkenazis), where aCHAF follows a SH'VA NACH and does not become a KAF. Let's take this as the beginning ofa topic, to be continued, IY"H next week.

Parsha PixSome straightforward items and some wordplays.

Mad Magazine's Spy vs. Spy, which we can apply to the 10 black Meraglim vs. the 2 whiteones. They are carrying a bomb.

Short jump to grenade and from there to RIMON, one of the fruits that the Meraglim broughtback.

The author of Spy vs. Spy always signed his name in Morse code. Here we have Kalev’s call inMorse - ALO NA'ALEH.

The compass represents the directions that Moshe sent the Meraglim to explore.

The grapes refer to the timing: "...And the days were the days of the ripening of the grapes."(B'midbar 13:20).

The tree with the eye is a play on words: See if the Land has trees IM AYIN, or not. Switch theinitial ALEFs of IM AYIN to AYINs and the question becomes: Is there a tree with an eye?

Towards the upper-right are the spies with the grapes as they appear in the emblem of theMinistry of Tourism and the logo of Carmel-Mizrachi Wines. Interesting how both industriestook the same emblem.

Among the names of the Meraglim (including fathers’ names) are three related to animalnames: Gadi b. Susi and (Amiel b.) G'mali. Flour (flower), Olive Oyl, and wine are for theMENACHOT and N’SACHIM presented in the sedra.

The Challah stands for the mitzva of CHALLAH.

Tzitzit, obvious.

To Olive Oyl's left is Murex Trunculus, possible (probable) source T'cheilet, used by manypeople today for that aspect of the mitzva.

The heart with the eyes combine the two warnings of not to follow the evil temptations of yourheart and your eyes.

Lower-left is the wood gathered on Shabbat and the stone used to execute the Shabbatdesecrater.

The window with a red ribbon hanging from it is the sign for Yehosha's army to spare the livesof Rachav and her family.

Between the tzitzit and the heart is the emblem of Jewish Scouts, sort of a description of theMeraglim.

And 1 visual TTriddle.

TTRIDDLES... are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on thecalendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom ofdifferent columns. In the electronic versions of TT, they are found all together at the end of theParshaPix-TTriddles section. Some TTriddles are also presented for call-in solution on TorahTidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isn'talways a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle,book, etc.) from Big Deal

Last issue’s (B'HA-ALO-T'CHA) TTriddles:

[1] Machanayim, Gilgal, and...?

[2] Thrice in the sedra - mineral; twice in Navi - animal

[3] He did it for the 13 and the 70

[4] The T'midim, 4KP, and what?

[5] Technically, it's 7057

[6] three, four, six, seven, eight, nine, eleven, twelve, and the teens

[7] The single bond of Pesach Sheni and Menachot & Nesachim

[8] [9] & [10] Three elements from the Parsha Pix

And the envelope, please...

Solid and many responses this week.

[1] "And he called the name of the place..." VAYIKRA SHEIM HAMAKOM HAHU... Yaakovnamed the place where the angels gathered MACHANAYIM. Moshe (in B'ha-alo-t'cha) namedthe place TAV'EIRA because G-d's fire burned there. Yehoshua named the place of the masscircumcision GILGAL. (Two others belong to this TTriddle, with VAYIKRA ET SHEIM... Yaakovnaming BEIT EL and another place in B'ha-a'lo-t'cha was named KIVROT HATAAVA.) Manysolvers.

[2] Only one solver, but it shows it was solvable. U'T'KA'TEM, and you shall sound the... Thricein B'ha-a'lo-t'cha, it is the silver trumpets that are to be blown. MINERAL. But in Sho-f'tim andMelachim Alef, it is the SHOFAR that is to be blown - ANIMAL.

[3] Many solvers for this one. And G-d descended in a cloud... to give us the 13 DivineAttributes and to give the 70 elders the power of prophecy.

[4] B'MO-ADO, in its time. The word is used for the daily korbanot (T'MIDIM), four times forKorban Pesach (including in B'ha-alo-t'cha), and in Hoshea 2:11, "my TIROSH" (yield ofgrapes). The word B'MO-ADO is spelled with and without a VAV.

[5] If you checked the Sedra Stats on page 3 in TT, you saw the total number of letters in thesedra was 7055. However, there are two backwards NUNs that are not part of that count.

[6] Based on B'midbar 11:19. Not 1 (day), not 2, not 5, not 10, not 20. From 1-20, that leaves3,4,6, 7,8,9,11,12 and the teens, 13-19.

[7] The TTriddle contained part of the answer. Single - CHUKA ACHAT, one law for the bornJew and the convert... appears twice - B'midbar 9:14 & 15:15.

[8] TIDE is for Yehoshua Kohein Gadol - haftara - dirty clothes. Yes, also for Leviyim washingtheir clothes.

[9] Xed out soldier is LO B'CHAYIL... (also haftara).

[10] See Rashi on 11:17. Moshe is like candle...

This week's TTriddles:

[1] Band one vote

[2] His father's memory is a little fuzzy

[3] Efrayim's temporary replacement

[4] No one knows his father

[5] the missing champ from the Big 10 dropped the ball

[6] one visual riddle from the Parsha Pix Puzzle

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NESTO Native English-Speaking Teen Olim

Hello to all you NESTOers & devoted readers of this column. We are sorry for the delay butnow we are back. In the time that we didn't write, we were packed with events... Here's whathappened in the past few weeks - brace yourselves... we had a Scavenger Madrichim Hunt forsenior NESTO in the mall that was a lot of fun for the chanichim who are so devoted to themadrichim they went all the way to the mall looking for them, senior+ had a Scavenger Hunt aswell. They didn't leave the mall before the whole mall felt their presence. Next we had the YomYerushalayim trip for all NESTOers in the Old City... going into the deep tunnels, giving us afeel for the depth of the city which means so much to us. Next we had an Erev Limud forShavuot that went by very well. It took place in Beit Shemesh. We learnt about the S'GULA ofAM YISRAEL and its greatness. Next senior NESTO had a very interesting Bamba pe'ula andwe found out how Bamba connects to Judaism. It was very interesting, fun and filling (mainlyBamba). And the senior+ chanichim have a lot of bagruyot now on their hands - good luck! Butthey still try finding time to come together to NESTO. We would like to thank all the madrichimof NESTO who make a big effort to cut some of their time for NESTO especially at this time ofyear when they are packed with mivchanim - good luck to them too. And this week Tanyacaptured the hearts of all the chanichim of Senior plus (more about this next week) stay tuned.

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was is

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067 054-7

068 050-8

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The Back Page of TT622The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J.Abrams• Orthodox Union • Jerusalem World Center and incorporates all the classes & lectures of the OU IsraelCenter. "Regular" classes & lectures - 20NIS members, 25NIS non- members. Life members, 5NIS(except for programs of/with other organizations). No one will be turned away for inability to pay.Membership 250NIS couple, 180NIS single. Programs of the Center are partially funded by the JewishAgency for Israel

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 22-29 Sivan (June 11-18)

FRIDAY

9:00am: (men & women) - Overview of Perek 2 with Rabbi Chaim Eisen

"Early Shabbat Minyan" "Early Shabbat Minyan" This week: 6:01pm, Mincha 15 mins. beforePlag; Kabbalat Shabbat after Plag • next 2 weeks - 6:03, 6:05, 6:05

SHABBATShabbat Afternoon Shiur, 5:00pm, Mincha at 6:00pm, minyan permitting (times remain untilRH): The Zohar's explanation of the Meragilm and how it relates to today with Rabbi EphraimSprecher

MOTZA'EI SHABBATMotza'ei Shabbat M'vorchim, June 12th, 9:30pm: Special shiur on the 12th anniversary ofTorah Tidbits and the22nd anniversary of Motza'ei Shabbat shiurim - Phil Chernofsky

SUNDAY THRU THURSDAY in the Ganchrow Beis Medrash (first floor)

10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter

1:20pm Mincha (this time stays the same throughout the year)

on hold Daf Yomi by Rabbi Shmuel Halpern

4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel

SUNDAYN'SHEI LIBRARY - 10:30am to 12:45pm (closed today)

9:30am: (women) Mystical Insights into the Months of the Year with Golda Warhaftig

10:30am (women) Let's Learn Chumash with Tonia Frowein

1130am: (men & women) Parshat HaShavua with Shprintzee Herskovits

7:30pm: (men & women) Issues in Jewish Thought as they emerges from the Torah withthe help of Ramban's Commentary - Now studying: The Early Generations & BneiHaElohim - Who are they? with Rabbi Chaim Eisen

The Israel Center’s Dor L’Dor Institute announces PREP, Prevention and RelationshipEnhancement Program: A course for couples, Learn how to: Communicate effectively,Resolve conflict & reduce arguments, Solve problems as a team, Keep fun, friendshipand intimacy part of your relationship, Sundays, 8:00-9:30pm, for 6 weeks, June 13-July18: Registration at 1st class from 7:45pm, Workshop facilitators: Bassi Gruen, S.W.AND Shula Wittenstein, S.W., 200NIS/couple, Call (02) 582-7956 (leave a message) topre-register • Limited Space, Under the auspices of the OU Israel Center Family CounselingServices, Supervised by Dr. Michael Tobin, Partially supported by theJewish Agency

MONDAYN'SHEI LIBRARY - 10:00-12:00

9:15am (men & women) excursions into the world of nevi'im with Mrs. Pearl Borow

Monday, June 14th, 10:30am: Torah Mitzvot: Why we need Hashem's guidance by RabbiMoshe Zauderer - Rabbi Leff's shiur will resume IY"H on Monday, June 21st

11:35am (men & women) Jewish History series: After Rabbi, Major Changes in the Lands of

Bavel and Rome with Dr. Henry Goldblum

11:36am (women) Spiritual Practices from our Sages with Aviva Nissim

Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the IsraelCenter Gentle exercises to improve your flexibility, circulation, posture, etc. Breathingand relaxation skills to use every day. Satisfaction guaranteed! Mondays, 11:35-12:345pmCall Sura Faecher, 9932524

Video and Lunch: Monday, June 14h, Mishnayot of Food Brachot by Rabbi Aharon Adler

3:00pm Women's Beit Midrash: Acquire study skills and knowledge crucial to your lifeas a Jew - join us! Guided Chavruta study with Pearl Borow, Rabbi David J. Derovan -Introduction to Halacha

Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad(643-5276)

Mondays, 7:30-9:00pm (also on Wednesday, 9:00am): Parshat HaShavua with Dr. AvivahGottlieb-Zornberg

MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the OU Israel Center• Dr. Judy Belsky, PhD - Group Facilitator, Join us at our next bi-weekly meeting - MONDAY,June 14, 7:30-9:30pm, http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02)999-6686 or 999-6162

MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef

TUESDAYThe Israel Center and the Old City Free Loan Association, 14th year • over 3000 loans granted: Gemach - Free Loan Society to provide interest-free loans for people infinancial distress (living in the Jerusalem area)., Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID

9:00am: (men &women) The World of Mishna: Halacha, Haskafa, and History withRabbiAharon Adler

10:15am: (men &women) Parshat HaShavua with Rabbi Sholom Gold

9:00am& 9:55am: David HaMelech with Dr. Hayim Abramson

10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman

11:00am; Hebrew: The Mitzva of Tzitzit with Dr. Hayim Abramson

11:45am: (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe withRaizel Zisk

Jewish Values Education Institute presents: Tuesdays, 12:00-1:30pm, Wellsprings ofCreativity, Come & discover your own writing ability! Each of us is a wellspring ofthoughts, memories, stories & poetry. Let your inner voice emerge... Each session 1½hours with Esther Sutton writer, counselor, facilitator

Lunch and Video: Tuesday, June 15, 12:30pm, in the Library (free), Parshat Sh'lach L'cha (90mins.) by Dr. Avivah Gottlieb-Zornberg

Tue. June 15, 8:00pm • U.S. voter registration night co-sponsored by Republicans AbroadIsrael and Democrats Abroad Israel, No one can vote for any candidate in November unlessproperly registered in advance. Remember to register your new 18 year old voters as well.IMPORTANT NOTE: All Americans need register to vote again, even if one has voted overseas

previously. The election commission cannot determine which Americans reside overseaspermanently or are simply on a three month holiday. Did you know that an 18-year old born andliving in Israel who has NEVER stepped foot in the United States, but is an American citizen(because both his/her parents are, for example) is eligible to vote in U.S. elections?

WEDNESDAYWednesdays, 9:00-10:30am (also on Monday, 7:30-9:00pm): Parshat HaShavua withDr. Avivah Gottlieb-Zornberg

9:15am: (men &women) Contemporary Halachic Issues: with Rabbi Macy Gordon

10:45am: (men &women) Kuzari - An Adventure in Jewish Thought with RabbiSholom Gold

Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson

Lunch and Video: Wednesday, June 16, 12:30pm, in the Library (free), Practical Halacha ofShabbat Cooking by Rabbi David J. Derovan

3:00pm: (men & women) Women in Tanach with Pearl Borow

Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew- join us!,

Root & Branch Association (in cooperation with the Israel Center): Wednesday, June 16th •19:00 - "Kharkov: How a Jewish Community Dealt with the Missionary Threat -- Gummy Bearsand All"by Mark Powers, U.S. Dir. MAGEN: Int'l Counter-Missionary Org.Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10

Upcoming: Thursday, June 24th, 9:00-22:00 — Natural Healing Conference

7:30pm: (men & women) Jewish Philosophy: Rambam's Guide for the Perplexed - Nowstudying: Jerusalem and the Beit HaMikdash with Rabbi Chaim Eisen

WED 8-10pm: Aliya Counseling with Miriam Bass

THURSDAY10:30am: Shiur while you fold...Practical Shabbat Halacha with Rabbi David J. Derovan

Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A, and...with Phil (Some timeIY”H, sometimes B”N)

8:00pm: Legends from the Gemara with Reb Yosef Schreiber

8:00pm on Thursday, June 17th (and June 24, July 1)Intuition and Destiny - Living in theJewish ZONE, A series of 3 workshops with meditative, integrative exercises based on the workof Efim Swirsky. Accessing and deepening our intuitive senses to answer our questions andwork with our destiny. Facilitated by Yaakov Branfman

FRIDAY9:00am (men & women) Preview of Perek 4 with Rabbi Binyamin Wolff, Rabbi Eisen will beback for his shiur of Friday, July 9th

Upcoming at the Israel Center

Shabbat Parshat Korach, June 19, Shabbat Afternoon Shiur, 5:00pm: The Politics ofPriesthood and the Waters of War, Guest speaker: Rabbi Yaakov Moshe Poupko

Motza'ei Shabbat Parshat Korach - Rosh Chodesh, June 19, 9:30pm: Special Program forRosh Chodesh • watch for details

Sunday, June 20th, 6:00-9:00pm: You are invited to an Open Forum on"Are we losing theJewish State", Sponsored by The Victims of Arab Terror International Organization (VAT), Forfurther information contact Shifra Hoffman (Founder, VAT)(02) 582-1106 or shifra@shuva.org

A beautiful Mitzva Returned - P'til TekheletTalitot and Tzitzit, factory visits, Bar Mitzvas,shul and school tripsFor more info: Moshe Malkinson054-642-1991 •Ptil2004@yahoo.com