Torah Tidbits Sample Issue by Anglo Media

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June 28-29 '13

Olat Tamid ... at Har Sinai The verse alluded to in the title of this Lead Tidbit (Bamidbar 28:6) is comparing the Daily Sacrifices (T'MIDIM) to the offerings at Mt. Sinai (either before Matan Torah or during the inauguration of the Mishkan). File that away as the basic understanding of the verse. Here we are using the verse on a homiletic level. According to the mishna in Taanit, the 17th of Tamuz marks five tragedies that occurred, including the cessation of the Korban Tamid. Parshat Pinchas contains the command to bring the T'MIDIM twice a day. Pinchas is either the Shabbat after 17 Tamuz (79.5% of the time in Israel cont. p. 4 eix£ ½¨g` «© Fŕx©§flE § ÆFN dz̈§i³d̈e§ ...m®l̈Fr z´©Pdª M§ zix¦A§ bi:dk xacna "And it shall be for him and his offspring after him a covenant of eternal priesthood..."

Photo of Birkat Kohanim at the Kotel by Yehoshua Halevi For daily scenes and inspiration from the Land of Israel, visit Israel365.com

Jerusalem in/out times for Parshat Pinchas

7:14pm

(earliest - 6:20pm /

8:31pm

(Rabbeinu Tam - 9:01pm)

ParshaPix

Explanations on pp. 44-46

Word of the Month Ashkenazim do not take haircuts or shave during the Three Weeks. S'faradim (Eidot Mizrach) do, until the week in which Tish'a b'Av falls or some begin restrictions with Rosh Chodesh Av. An Ashkenazi barber can give haircuts to a S'faradi during their permitted time. An Ashkenazi who is invited to a S'faradi wedding (from now until Rosh Chodesh Av) is allowed to participate in the singing and dancing. Jumping right along... cutting fingernails is permitted except during the week in which 9Av occurs. from oaxegd zela`

Havdala M&M Pi-N'CHAS 7:14 6:20 Yerushalayim 8:31 7:14 8:30 7:28 6:20 Gush Etzion 8:31 7:28 8:30 7:31 6:22 Raanana / Tel Mond / Herzliya 8:34 7:30 8:33 7:29 6:21 Beit Shemesh / RBS 8:32 7:29 8:31 7:31 6:23 Netanya 8:35 7:31 8:34 7:29 6:21 Modi'in / Chashmona'im 8:32 7:29 8:32 7:30 6:22 Rehovot 8:33 7:30 8:32 7:27 6:21 Be'er Sheva / Otniel 8:31 7:26 8:31 7:14 6:22 Petach Tikva 8:34 7:14 8:33 7:14 6:20 Maale Adumim 8:31 7:14 8:30 7:30 6:22 Ginot Shomron 8:33 7:29 8:32 7:29 6:21 Gush Shiloh 8:32 7:28 8:31 7:22 6:23 Haifa/Zichron 8:35 7:21 8:35 7:28 6:20 Kiryat Arba / Chevron 8:31 7:28 8:30 7:29 6:21 Giv'at Ze'ev 8:32 7:28 8:31 7:30 6:23 Ashkelon 8:33 7:30 8:33 7:30 6:22 Yad Binyamin 8:33 7:30 8:32 7:21 6:22 Tzfat 8:34 7:20 8:33 R' Tam (Jerusalem) - 9:01pm (next week - 9:00pm) Candles Plag

LEAD TIDBIT cont. from Front Page and 90% of the time in Chutz LaAretz) or right before 17 Tamuz (20.5% in Israel, 10% in Chu"l). This means that Parshat Pinchas is the sedra of Shiv'a Asar b'Tamuz. And the substance of the link is the T'MIDIM.

- perhaps, more to the point - and work towards repairing the root causes of each tragedy.

And here's the message of the TAMID.

What are we going to do about it? Not about the original, but about today's golden calves that people worship and revel in. Do we perpetuate the sin and the people's fence-sitting about it - or do we finally change?

Aside from the actual Korbanot in the Beit HaMikdash (may we rejoice in its rebuilding, speedily, in our time), let's us use the concept of TAMID for all of the Torah we learn, the mitzvot we do, the Chessed we perform. This includes Torah learning every day - even for a short time. This means careful attention to our daily davening. And to our making of B'rachot. And to the chessed we do - Tzedaka, caring for the elderly and inform, and a myriad of other kindnesses which we strive to do in our daily lives. If the 17th of Tamuz - and the three week period of mourning for the destruction of the Batei Mikdash are founded (among other things) on the cessation of the Tamid, then let us make sure that such a cessation does not apply to us in the manner described above. Fasting and mourning is not enough. We must take each tragedy listed in the mishna in Taanit - for 17 Tamuz and for 9 Av and actively attempt to reverse the damage done by each tragedy and OU Israel Center TT 1050

The Sin of the Golden Calf, which happened on 17 Tamuz, remains a sore point and black mark on the collective record of Klal Yisrael.

Mourning the cessation of the TAMID is not enough. When we hear the portion of the T'MIDIM on Shabbat Parshat Pinchas... when we recite the same parsha as part of Korbanot each morning (you don't? Maybe you should)... do we rededicate ourselves to the T'MIDIM in our lives? OLAT TAMID specifically refers to the daily sacrifices. But if we broaden its meaning, the pasuk still fits. OLAT TAMID - our constant commitments to Torah and Mitzvot are also "made at Mt Sinai" and can and should be a pleasure for G-d, so to speak (that's based on the rest of the pasuk). Fasting and national mourning require an agenda on our parts in order not to be hollow and meaningless. Just like the Korbanot in the Mikdash, as prophets were always reminding us. Let's help change sad days to festive ones...

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Pi-n'chas

Kohen - First Aliya 13 p'sukim - 25:10-26:4

41st of the 54 sedras; 8th of 10 in Bamidbar Written on 280 lines in a Torah (rank: 2nd) 35 Parshiyot; 10 'P', 25 'S' (2nd most) 168 psukim - ranks 2nd (2nd in B'midbar) 1887 words - ranks 9th (2nd in B'midbar) 7853 letters - ranks 4th (2nd in B'midbar) Second shortest psukim in the Torah, wordwise. Longest words in the Torah (on average). 49th of 54 in length of psukim, letterwise. Second longest sedra, pasukwise. These factors combine to explain the unusual fluctuation in rankings. Pinchas is the most often-read from sedra in the whole Torah (Rosh Chodesh & Chagim in addition to Parshat HaShavua)

M I T Z VOT Contains 6 of the 613 mitzvot, all pos. 1 of only 6 sedras that have only positive mitzvot

Aliya-by-Aliya Sedra Summary

[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.

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[P> 25:10 (6)] When Pinchas killed

Zimri and Kosbi, a tremendous controversy erupted among the people as to whether his actions were correct or criminal. This week's sedra begins with G-d "testifying" to the correctness of what Pinchas did. First, because of what Pinchas did, the plague that had broken out, stopped. Second, the Torah repeatedly identifies Pinchas as the grandson of Aharon HaKohen. Third, G-d places His stamp of approval upon Pinchas by giving him "the covenant of the eternal kehuna" and the "covenant of peace". Perhaps, without G-d's seal of approval, the controversy would have continued. SDT: Most scribes write the VAV in the word SHALOM with a break. Peace that results from violence, even required violence, is defective.

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Other commentaries look at the unusual VAV as allowing the word SHALOM to be read also as SHALEIM, complete. This relates to the Kohein, who must be without blemish in order to serve in the Mikdash.

[P> 25:16 (3.23)] Next, G-d tells

Moshe to go to war against Midyan in revenge for their seduction of Israel to the worship of Baal Peor. (The battle does not take place until next sedra, the rest of Pinchas is a digression of sorts.) It is after the plague... [P> 26:1* (10.77)] (this parsha

break comes in the middle of a pasuk - unusual, but not unique) G-d commands Moshe and Elazar that a new census be taken of the people. The counting of the people at this point has several functions. Rashi says that after the plague(s) that devastated the people, G-d wants to count them as a shepherd would count his sheep after wolves attacked the flock. Having just been commanded to prepare to fight against Midyan, a census of men of military age is necessary. Most significantly, it is these people who will fight for Eretz Yisrael, and it is to these people that the Land will be apportioned (but based on the original post-Exodus census).

explain that Moav was spared this battle in the merit of Ruth. Some commentaries explain that there was a significant difference between Moav and Midyan. Moav was afraid of Israel. They feared that their land would be conquered by them (us). That is why they wanted to fight against us. Midyan agreed to help Moav because of their desire to destroy the Jewish People. They went as far as using their women to seduce the Israelites to immoral and idolatrous behavior. G-d's command of revenge is directed at the latter type of enemy.

Levi - Second Aliya 47 p'sukim - 26:5-51 Longest 2nd-Aliya in the Torah, tied with Ki Tisa's. Both are tied for 3rd place for all Aliyot in the Torah. There are three different whole sedras with fewer p'sukim than this aliya.

In preparation for conscripting an army to fight Midyan, a new census is taken. The Torah lists each of the tribes, their family sub-units, and the number of males of military age.

SDT: Moav was the partner of Midyan and should have been included in this avenging war. Some

3 others in the Torah share his name OU Israel Center TT 1050

ď &#x17D; page 6 F The Pinchas 5773 issue

In addition to this information, it is interesting to note the "extra" material mentioned in this portion - such as... Under Reuven, the Torah tells us about Datan and Aviram who, with Korach, were swallowed up by the ground. The Torah then makes a point of telling us that Korach's sons did not die. Korach was from Levi. The inclusion of the sons of Korach at this point is not of census value, but does teach us the power of T'shuva. Korach's sons did not follow in their father's ways. They were righteous. Generally, the family units of a tribe are based on the sons of the sons of Yaakov. In Reuven's case, we have Chanoch, Palu, Chetzron, and Karmi, giving Reuven a total of 43,730. Palu's son, Eliav, is mentioned because his sons were N'mu'el, Datan and Aviram. One more observation... Reuven is often called B'CHOR YISRAEL. This is noteworthy in light of the fact that Reuven "lost" the status of firstborn to three younger brothers. The Kehuna went to Levi, the kingship was destined to go the

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[S> 26:12 (3)] Shimon: note the

relatively small number. Members of the tribe of Shimon were the main victims of the plague that followed the Zimri (one of the leaders of Shimon) affair. Shimon: 22,200. Down 37,100! Shimon's family units are from N'mu'el (a different one), Yamin, Yachin, Zerach, and Sha'ul. [S> 26:15 (4)] Gad: 40,500. Down

5150. The families are from Gad's sons Tz'fon, Chagi, Shuni, Ozni, Eiri, Arod, Ar'eili. [S> 26:19 (4)] Yehuda: 76,500. Up

1900. Yehuda's families are from sons Sheila, Peretz, Zerach. From Peretz come the families of Chetzron and Chamul. Yehuda's first two sons Er and Onan, who died childless, are mentioned at this point in the Torah. [S> 26:23 (3)] Yissachar: One of his

sons is identified as Yashuv. Commentaries say that he is Yov, as recorded in Vayigash. Yov was an inappropriate name (of pagan origin). The extra SHIN that was added to his name is symbolically taken from his father's name spelled with two S(H)INs but pronounced as if there is only one.

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The families of Yissachar are Tola, Puva (family name is Puni), Yashuv, and Shimron. Yissachar: 64,300. Up 9900. [S> 26:26 (2)] Zevulun: 60,500. Up

3100. Families are from sons Sered, Eilon, and Yachl'eil. [S> 26:28 (7)] Notice that the sons

of Yosef are listed as Menashe and Efrayim - in that order. Although this is birth order, it is unusual to find Menashe mentioned first. Also note the great increase in the population of Menashe, and the decrease in the population of Efrayim. The increase in Menashe is considered to be related to the fact that their tribe was given land on both sides of the Jordan. They were not the ones who asked to settle on the east side of the Jordan -- that was Reuven and Gad. Menashe was sent along, so to speak, to keep an eye on the other two tribes. It would therefore be unfair to give them a smaller portion of Eretz Yisrael (west of the Jordan). Their increase in population got them a "regular" share on the west side in addition to their territory on the east bank.

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Bat Mitzva Love, Grandma & Grandpa ď &#x17D; page 8 F The Pinchas 5773 issue

Menashe: here we are introduced to the five daughters of Tz'lofchad. We will hear more from them shortly. Menashe: 52,700. Increase of 20,500. By the way, Efrayim was mentioned before Menashe in that earlier census. Menashe's sons (family units) are Machir, Machir's son Gil'ad, Gil'ad's sons I'ezer, Cheilek, Asri'el, Shechem, Sh'mida, Cheifer, Cheifer's son Tzelofchad. [S> 26:35 (3)] Efrayim: 32,500.

Down 8000. Efrayim's families are from Shutelach, Becher, Tachan. And Shutelach's son Eiran. The Torah then says again that these two (Menashe and Efrayim) are the children of Yosef. [S> 26:38 (4)] Binyamin: Families

from sons Bela, Ashbel, Achiram, Sh'fufam, Chupam. Bela's sons Ard and Naaman. Binyamin: 45,600. Up 10,200. Note: Back in Vayigash, Binyamin is recorded as having 10 sons: Bela, Becher, Ashbel, Geira, Naaman, Eichi, Rosh, Mupim, Chupim, and Ard. [S> 26:42 (2)] Dan: One son,

Shucham, family name Shuchami. Previously, Dan's son is called Chushim. Dan: 64,400. Up 1700.

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Note that Binyamin's ten sons produced a smaller tribe than the one son of Dan. This is considered as a(nother) lesson that we cannot second-guess G-d. He has an agenda, we do what we do, but He "calls the shots".

[S> 26:44 (4)] Asher: Note the rare

inclusion of a daughter - Serach bat Asher. Great longevity is attributed to her, and she is considered the bridge between Yaakov and his sons on the one hand, and the new nation of Israel which emerged from Egyptian slavery. Serach was alive throughout the entire Egyptian experience, and then some. Asher's total: 53,400. Up 11,900, comes from sons Yimna, Yishvi, B'ri'a. Bri'a's sons Chever and Malki'el. [S> 26:48 (4)] Naftali: Yachtz'eil,

Guni, Yeitzer, Shileim. 45,400. Down 8000.

And, within this Naftali parsha we are presented with the total for Bnei Yisrael: 601,730. Down 1820 from the 603,550 following the Exodus.

Shlishi - Third Aliya 19 p'sukim - 26:52-27:5 [P> 26:52 (5)] It is to these people

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lcii` deg za diav dwax za xzq` dxy za dewz dnlq dqcd za dxy dpzi` lfiix dig xzq` za lhib dpg za oeiq ilxe` dlib za ixiy mixn za dkln xzq` lgx za dpipt Û lfiix za `ail `lcpd dpicr za rliia dxy dxetv zxt` za xzq` libia` le`y lh`n za dig `biit za `vpixty lh`n lri za dwax dxeac diti za dxiy lgx lfiix za dwax dpg lgx za dgny xzq` za deg lhia` lkin za dngp dilce` dxy dqcd za dkxa xnz mixn dpic za `nixt `cleb `ail dqcd dig za decg `biit dkln za lgx dxy za dkln Frumet bat Chana Mirel Menya Leba bat Yitta Chaya Shoshana Abra bat Chaya Beila Chaya Yocheved bat Karpel Shira

dpic za dxe` dgepn zwepizd dpic oa wepiz `hr dxeac oa lèny iyi liigd xzq` oa edil` sqei `biit oa cec mdxa` axd dtlf oa wgvi diqg oa oxd` l`kin zicedi oilx` oa ozp ìb zibg oa sqei lìxfr d`l oa lìpc mely lqix oa dyn ryedi drny dpyey oa iav àiwr dnila oa `pipg mdxa` miig xzq` oa cec lgx oa mingx `prd oa aiil dcedi xe` oxw oa mxei dcedi daia` oa ediryi mdxa` dxetiv lgx oa aec lìpc dxy daia` oa awri digzt l`tx dpeniq dxeac oa lìngxi xi`n

that the Land will be apportioned. The actual distribution of land will be done by (Divine) lottery and will involve this census and the .l ¥̀ ẍU§ i¦ i¥lFg x`¨ W§ KFzA§ earlier one. OU Israel Center TT 1050  page 10 F The Pinchas 5773 issue

[S> 26:57 (9)] The Torah next

details the family tree of Levi (whose Tribe does not receive land). Specific attention is paid to Amram's family - namely, his wife Yocheved (daughter of Levi), Moshe, Aharon and his sons, and daughter Miriam. The Torah next states that no one in this national census was in the previous census except for Kalev and Yehoshua. [S> 27:1 (5)] The daughters of

Tz'lofchad (identified here as 6th generation from Yosef, an unusually long ancestry to record) approach Moshe, Elazar HaKohen, the leaders of the Tribes, and the People, and petition for property in the Land of Israel for themselves because their father had no sons. They emphasize that their father was not part of Korach's rebellion but died for his own sins Tradition tells us that Tz'lofchad was the "wood-gatherer" who was executed for desecrating the Shabbat. Had he been part of Korach's rebellion, he would have been considered a MOREID B'MALCHUT, one who rebels against the king, and would

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have forfeited any claim to land. But in his situation, his property still goes to his heirs.

Moshe appeals to G-d for a decision in their case. (Commentaries say that the details of the laws of inheritance momentarily escapes Moshe's memory, either as punishment for an inappropriate com-

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ment he had made, or to give honor to these "lovers of the Land" - Tz'lofchad's daughters - by having the laws of inheritance presented "to them"... or both.)

[P> 27:12 (3)] G-d next tells Moshe

R'vi'i - Fourth Aliya 18 p'sukim - 27:6-23

[S> 27:15 (9)] "And Moshe spoke to

[P> 27:6 (6)] G-d's answer to the

daughters of Tz'lofchad is in the affirmative - they will acquire both their father's share and part of their grandfather's share (specifically a double portion of Chefer's allotment, since Tz'lofchad was Chefer's firstborn. Note that both Chefer and Tz'lofchad were among those who left Egypt - males 20 and up, and therefore their heirs are to receive their allotments). Furthermore, the laws of inheritance [400,A248 27:8] are hereby set down as follows: A man's son(s) inherit from him. If there are no sons, his daughters inherit. (When a man has sons and daughters, his sons inherit and are responsible to support the daughters, even if it means begging door-to-door.) A man without children is inherited by his father, then his brothers, and if there are no brothers, then his paternal uncles, and then by the closest relatives along paternal lines.

homonymous first cousins once removed OU Israel Center TT 1050

to ascend Har HaAvarim and view the Land into which he (Moshe) will not go. Moshe is then to prepare for his death. G-d saying."

This unique variation of the most common pasuk in the Torah, creates a dramatic mood as we wait to hear what Moshe is about to say to G-d. Will he ask for his life? Will he ask to be permitted even a brief excursion into the beloved Land of Israel?

Moshe Rabeinu asks that a suitable leader be appointed to take his place. A true leader is concerned first and foremost with his charges. This is part of the great legacy of Moshe Rabeinu.

G-d's response to Moshe's request is immediate. Yehoshua is to be presented to the People as Moshe's successor and Moshe is to transfer to him some of his "majesty". Elazar has already taken over from Aharon, and it will be Yehoshua and Elazar who will lead the People into the Land.

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Chamishi 5th Aliya 15 p'sukim - 28:1-15 [P> 28:1 (8)] This entire Aliya is the

Torah reading of Rosh Chodesh when it falls on a weekday. The first part contains the mitzva of the Daily Sacrifices [401,A39 28:2], one in the morning and one before evening. Shacharit and Mincha correspond to these T'midim respectively. [P> 28:9 (2)] Then comes Musaf for Shabbat - two lambs [402,A41 28:9]. Correspondingly, we daven

Musaf on Shabbat.

[P> 28:11 (5)] The Musaf of Rosh Chodesh [403,A42 28:9] consists of

two bulls, one ram, and seven lambs. In addition to these "Olot", a goat was to be offered as a communal "Sin Offering". Korbanot were accompanied by wine for libation (in varying amounts for the different animals) and fine

flour & oil mixtures, known as Menachot.

Shishi - Sixth Aliya 27 p'sukim - 28:16-29:11 [S> 28:16 (10)] Next the Torah

presents the Musafim of the Holidays, beginning with Pesach. Note that each day of Pesach is a "carbon-copy" of the first day (as opposed to Sukkot - see further). [S> 28:26 (6)] Then, Shavuot - here

referred to as Yom HaBikurim. The Musaf of Shavuot is counted as a mitzva here [404, A45 28:26] that of Pesach (and other holidays) have been counted already from Parshat Emor. In Emor, the korbanot that accompanied the Two

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ď &#x17D; page 13 F The Pinchas 5773 issue

Loaves offering are presented and Musaf is not mentioned until here in Pinchas. [P> 29:1 (6)] Next comes Rosh

HaShana, called here YOM T'RUA. Its Musaf has also been counted as a mitzva previously (in Emor), but the mitzva of blowing Shofar is counted here [405, A170 29:1]. Since Rosh HaShana is also Rosh Chodesh Tishrei, double musafim are brought.

presented here and previously in Emor (aside from other places). Notice that there is brief reference to the requirement of fasting and the Shabbat-like prohibition of Melacha, and slight reference to the special Yom Kippur service (presented back in Parshat Acharei). Here, in Parshat Pinchas, the main emphasis is on the Musaf korbanot of the Holy days, the other details seemly coming as a by-the-way.

Sh'VII Seventh Aliya 29 p'sukim - 29:12-30:1

The Torah does not say: THOU SHALT BLOW THE SHOFAR. (Not for Rosh HaShana, that is.) It tells us to have a YOM T'RU'A on the first of Tishrei. The Gemara teaches us what that means, using a G'zeira Shava (parallel terminology) to Yovel. In B'har, there is a command to blow the Shofar on Yom Kippur of Yovel. The Oral Law teaches us a parallel between the T'RU'A of Tishrei (Yovel) and the T'RU'A of Tishrei (Rosh HaShana). Although the word SHOFAR does not appear in context of Rosh HaShana, it DOES appear in connection with the "other" Tishrei-T'ru'a. The Talmudic principle of G'zeira Shava is used to define the Rosh HaShana T'ru'a requirement as Shofar. Shofar is one of a small list of mitzvot that the Torah commands in an indirect way.

[S> 29:12 (5)] Lastly, the musafim

[S> 29:7 (5)] Next comes Yom

[S> 29:17 (3)] And on the second

Happy Birthday Ohad

[S> 29:20 (3)] And on the third

Kippur's Musaf. All the Chagim are

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of Sukkot and Shmini Atzeret are presented. The numbers of animals on Sukkot vary day-to-day, with the bulls totalling 70, a symbolic universal number. Specifically, each day has 2 rams, 14 lambs, and a goat as a Chatat, but the bulls range from 13 down to 7 for the 7 days of Sukkot. Note: each day of Sukkot has an "identity"of its own. There IS a third day of Sukkot in the Torah. In contrast, there is no mention of a third day of Pesach. On the other hand, the counting of the Omer gives Pesach what Sukkot has by virtue of the Musafim - a counting dimension.

day... day...

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[S> 29:23 (3)] And on the fourth

day...

[S> 29:26 (3)] And on the fifth

day...

[S> 29:29 (3)] And on the sixth

day...

[S> 29:32 (3)] And on the seventh

day...

[S> 29:35 (6)] On the eighth day...

(without “and”, because Shmini Atzeret is its own holiday, in addition to being the 8th day of Sukkot, sort of) These musaf passages for Chagim are the respective Maftirs of the Holidays.

The sedra ends with references to other korbanot in the Mikdash. And finally, a summary/divider pasuk - And Moshe told the people all that HaShem had commanded. Rashi explains that Matot begins with Moshe speaking to the people, so the pasuk at the end of Pinchas has to restate that Moshe has been transmitting G-d’s words all along, and not just from the portion of Nedarim at the beginning of Matot. The last 6 p'sukim are reread for the Maftir. (6 p’sukim is the most for a regular maftir. Only one other sedra has a sixer - Nitzavim.)

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Haftara 22 p'sukim Yirmiyahu 1:1-2:3

is included in the ZICHRONOT section of the Rosh HaShana Musaf. It is...

The first of the three HAFTAROT OF TRAGEDY. When Matot and Mas'ei are combined, this is the haftara for Parshat Pinchas. When they are separated, it is the haftara for Matot. And there are even some years when we in Israel read Matot on the same Shabbat as Jews in Chu"L read Pinchas - but the haftara is consistent - the Shabbat after 17 Tamuz is Divrei Yirmiyahu.

"Go and cry in the ears of Jerusalem, saying, Thus said G-d I remember you, the devotion of your youth, your love like a bride, when you went after me in the wilderness, in a land that was not sown."

The haftara consists of the opening words of the book of Yirmiyahu. Aside from the personal exchange between G-d and Yirmiyahu, we are told of his visions of an almond tree (which blooms early in the year, a sign that G-d's judgment is coming soon) and the "boiling pot", representing the enemy from the north (Bavel) who will come to destroy Jerusalem. This prophecy of destruction, because of idolatry and unfaithfulness, sets the tone for the 3 Week mourning period for the Beit HaMikdash and for the main part of the book of Yirmiyahu. The concluding p'sukim allow us to end the haftara on a high note: telling us of the promise that G-d will punish those who rise against Israel, for Israel - despite its sins is holy and special to HaShem.

What makes it amazing is that G-d is remembering the People of Israel fondly, because we followed Him into the Wilderness (on our 40 year circuitous journey to Eretz Yisrael). The track record of Bnei Yisrael in the Midbar was not very great - to put it kindly. We repeatedly "angered" G-d, ten times and then more. Complaining and rebelling and all sorts of misconduct. And yet, G-d remembers us with fondness. How remarkable. How very much He must love us to put a positive spin on our Midbar experience. This is the silver lining in the cloud of the Haftara. This is what helps us enter the period of mourning for the Beit HaMikdash. This is what gives us our hope for a brighter future. If this is the way G-d feels about us, we can be serious about improving ourselves to be more worthy of G-d's love. 234 West 44th Street, New York, NY

Towards the end of the haftara is an truly amazing pasuk. This pasuk OU Israel Center TT 1050 ď &#x17D; page 16 F The Pinchas 5773 issue

mgpn ixac Divrei Menachem

mpersoff@ouisrael.org Today it is "in" to be politically correct. And common sense seems to be the operative mode when it comes to the thorny issue of making peace with our adversaries. For who doesn't want peace? As challenging as it is, in the end of the day, we only make peace with enemies. So when we look into our parsha, how are we to understand the message clearly relayed to Moshe: "Make trouble for the Midianites and smite them"? One response, of course, immediately follows in the narrative: "For they vex you with their wiles, whereby they beguiled you in the matter of [their god] Pe'or and in the matter of Kozbi, the daughter of a prince of Midyan" (Bemidbar 25:17-18).

Was Fat Albert from Midyan?

So, the Midyanites spurred the people into idol worship and debauchery, but enemies as they were, why would we not still seek their peace? The Divrei Shaul explains: "Bnei Yisrael complained to G-d. 'You made us the way you did; you separated us from the other peoples. However, if we could be just like them, then everything will be all right!' But what happened? The people embraced Pe'or and consorted with the Midianite women. Yet, in the end of the day, the Midianites still hated them and tricked them." We have heard the people's refrain in our not so distant history with horrendous consequences. It seems, then, that we are left asking how do we pine for peace while yet preserving our religious and cultural identity?

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from the virtual desk of the

OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in the areas of Kashrut, Jewish Law and Values. Some of them are answered by Eretz Hemda, 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 Hemda... and OU Israel's Torah Tidbits.

HaGomel After Birth Question: My wife gave birth this winter and has not yet recited Birkat HaGomel. Can she still do so?

Answer: Shulchan Aruch (Orach Chayim 219:5) says regarding the timing of Birkat HaGomel: "If one delayed, he has as long as he wants, and it is correct not to delay three days." Does the Shulchan Aruch really leave this totally open-ended? Considering that three days is not proper, maybe he did not extend it by months. The three-day period comes from the opinions cited in the Beit Yosef (OC 219) that after three days, it is too late to make the b'racha. Similarly, others give a five-day deadline (the Aruch HaShulchan (OC 219:7) cites it as a minority opinion). It is clear from the Shita Mekubetzet and Ra'ah (B'rachot 54b) that it can be recited more than a month after the obligation began, but how long? For a long time, the prevalent minhag was that women did not recite Birkat HaGomel at all; nowadays it has become prevalent after birth, but it is rare for women to say HaGomel for other things, certainly not for a trip for which her husband recites it. The OU Israel Center TT 1050

Magen Avraham (beginning of OC 219) explains the minhag based on the conjecture that it is generally an optional b\racha. Halachot Ketanot (II:161) says that according to the opinion that HaGomel cannot be done without ten men, it makes sense that women were excluded from the obligation due to tzniut issues. Har Tzvi (OC I:113) suggests an interesting reason for new mothers specifically not to say HaGomel, due to the language of "l'chayavim" - for the guilty. The danger a person was in could be a sign that he is guilty of something, whereas the danger of a woman giving birth stems simply from her participation in the most natural, wonderful mitzva. Whatever the reason for exemption, why should a woman put herself in the position of a possibly improper b'racha in which she is likely not obligated. Furthermore, there are "safer" alternatives. There was, for example, a minhag (see Torat Chayim, Sanhedrin 94a) that the husband would get an aliya the first time the woman returned to shul. When he blessed Hashem with "Borchu …" and she answered "Baruch Hashem …" they would have in mind to thereby thank Hashem.

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This avoids an extra, questionable b'racha. She can also wait for a man who has to say HaGomel and have him make it for the two of them (see Living the Halachic Process II, B-7). However, while we are generally not opposed to finding ways to obviate questionable b'rachot, here we are confident that it is appropriate for your wife to recite HaGomel even months later, as we will explain. The opinions about saying HaGomel within three or five days relate to HaGomel after a trip, as the Beit Yosef brings sources about how long is considered "after a trip". There it makes sense that the next trip may be "around the corner". In contrast, births (other than twins) are usually considerably more than a year apart. The Aruch HaShulchan (OC 219:7), going on the Shulchan Aruch's language of "as long as he wants", excludes cases where so long has passed that the matter is forgotten. Halachically, the prominent cutoff time for remembering is twelve months (see Bava Metzia 24b; B'rachot 54b; Shut Chatam Sofer, Even Haezer I, 119). Furthermore, while a trip is often forgotten relatively quickly, memories of a birth linger on for much longer. While the memories usually focus on the happy parts of the birth and the b'racha relates to the danger, the two are related and thoughts of labor also linger for a long time. Additionally, the time to start saying HaGomel and thus its general time frame is not clear. A sick person says HaGomel OU Israel Center TT 1050

when he is fully recuperated (Mishna B'rura 219:2). When does a woman recuperate from birth? There are halachic cutoffs after seven days (probably the most common, but not unanimous, position regarding HaGomel) and thirty days (see Shulchan Aruch, OC 330:4). A lot depends on the specific case. In summation, a woman within twelve months of birth can and should be encouraged (barring a personal reason to the contrary) to recite HaGomel. Rav Daniel Mann, Eretz Hemdah Institute Having a dispute? For a Din Torah in English or Hebrew contact 'Eretz Hemdah - Gazit' Rabbinical Court: 077-215-8-215 â&#x20AC;˘ fax: (02) 537-9626 beitdin@eretzhemdah.org

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Rabbi Weinreb's Weekly Column:

Pinchas

'Zealotry and Tolerance' Jewish people teach Jewish values to their children, and to all who wish to be informed about their faith. If one is asked "Should I or should I not?" we generally respond with clear and certain advice: "Yes, you should", if the value is a positive one, or "No, you should not", when the value in question demands inaction. Strangely, however, there is one positive value in our religion to which we are not to respond "Yes, go and do it." I speak of the value of zealotry. Zealous acts are noble acts in our tradition. This is illustrated in the story begun in the last week's Torah portion and concluded this week in the parsha named for the zealot Pinchas (Bamidbar 25:10-30:1). Pinchas confronted a Jewish prince named Zimri in an act of idolatrous promiscuity with a Midianite woman named Kozbi. He "took a spear in his hand… And thrust both of them through, the man of Israel, and the woman through her belly." For this he is commended by the Almighty Himself, who says, "Pinchas... was OU Israel Center TT 1050

very zealous for My sake… Therefore… I give unto him My covenant of peace… Because he was zealous for his God, and made atonement for the children of Israel." Clearly, zealotry is a divinely approved positive value. Yet, I ask you, dear reader, suppose you had witnessed such an immoral and defiant act about to take place and would come to ask me, your Rabbi, whether or not you should take up a spear and thrust it through the two sinners. Would I be permitted to encourage you to emulate Pinchas? The Talmud, in a passage in Tractate Sanhedrin 82a, tells us that Moshe himself was uncertain as to whether this act of taking human lives was permissible. Pinchas acted on his own. Indeed, the Talmud clearly states that if someone comes to inquire as to whether or not to commit such an act of extreme zealotry, he should not be instructed to do so. I, as a Rabbi, would have to discourage you from taking up the spear and taking the lives of even the most blatant of sinners. Yet, elsewhere in the Bible and in postbiblical writings, we find others besides Pinchas who performed similar acts of zealotry. One of them is the prophet Eliyahu whose story is in the haftara for Pashat Pinchas when it falls before 17 Tammuz (Melachim Alef 18:46-19:21). Eliyahu, whom our sages equate with Pinchas, says of himself, "I have

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been very zealous for the Lord… The children of Israel have forsaken thy covenant…"

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Yet another famous example is the Kohen Gadol Matityahu, whom we all recall from the Chanuka story. Of him we read, "Matityahu saw a Jewish man about to offer a sacrifice on an alien altar in the presence of the entire congregation, and he was zealous, and swiftly slaughtered the man… and smashed the altar to bits; thereby, he was zealous on behalf of the Torah just as Pinchas had done to Zimri" (Maccabees I: 1:45-50).

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What a paradox! Three great heroes of the Jewish people, all praised highly for their zealotry. And yet, if any of us today were to inquire of a rabbi of the highest rank, or of a Jewish court, as to whether he could emulate them and zealously harm a sinner, he would not receive permission to do so. It is apparent that such acts of zealotry are limited to those whose motives are of the purest order, and who are moved by their sincere desires to restore the glory of God when it is publicly profaned. Zealotry is not for every man. This is a most timely lesson. There are many members of the Jewish

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"Just minutes away... a world apart" people today who are stirred by feelings of righteous indignation to protest actions and statements that, to them, seem blasphemous, immoral, or just plain wrong. But they dare not act, and certainly not act violently, against those actions or statements. They must first be certain that their motives are as pure and authentic as were the motives of Pinchas, Eliyahu, and Matityahu. And none among us can be so certain of our motives! Our times call for a different approach entirely. Today, we must conform to an almost opposite Torah value; namely, tolerance. Tolerance is preferable to zealotry. This is a lesson which can be found in the very text which tells of Pinchas' zealotry. After he commits his violent act, the Almighty

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concludes His statement of approval with the gift of "My covenant of peace". Many of our commentaries, notably that of the Netziv, emphasize that this covenant was given to Pinchas as a kind of corrective, as a way of demonstrating that, although zealotry is sometimes warranted, the ultimate Jewish value is peace. For individuals who are sincerely motivated to be zealous, there is a helpful perspective which is recommended. That perspective encourages us to find holiness buried within heresy, and sanctity somewhere in the midst of sin. When human faults can be seen as transient aberrations which cloud so much that is good and noble, zealotry fades into the background, and kindness and compassion prevail. This perspective is expressed so eloquently in the poetic words of Rabbi Abraham Isaac Kook, in his brief collection, Midot HaRayah, page 84. I am indebted to my good friend, Yaacov Dovid Shulman, himself an eloquent and poetic soul, for providing me with a translation of this passage: Tolerance: When tolerance of points of view comes from a heart that is pure and cleansed of all evil, that tolerance is not liable to chill the flame of holy

Parsha Points to Ponder by MK Rabbi Dov Lipman

Pinchas 1) Why does G-D command Moshe to specifically SAY that He is giving Pinchas a covenant of peace (25:12)? 2) How was remaining Kohanim forever a reward that was measure for measure for Pinchas (25:12)? 3) The Torah mentions the names of the tribes with the letter HEI before the family names and the YUD at the end of the name when describing the census (example 26:5 - HACHANOCHI). Rashi teaches that this is done to put G-D's name (YUD and HEI is a name of G-D) into their family names to testify that they did not intermarry in Egypt. Why was this done for this census and not the ones closer to the exodus? Rabbi Lipman is Chaver Knesset (Yesh Atid), an educator, author

lipmanknesset@gmail.com The suggested answers are elsewhere Ponder the questions first, then see further

feelings containing simple faith which is the source of all life. Instead, that tolerance broadens and magnifies the foundation of heaven-directed fervor. Tolerance is armed with a very great faith. Ultimately, it realizes the

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complete impossibility of a soul being emptied of all holy life. This is because the life of the living God fills all life. And so, even where actions come out in a destructive fashion, where points of view collide into heresy, there still must be - in the midst of the heart, in the depth of the soul - the living light of hidden holiness. And this is apparent in the good aspects that we find in many corners, even on those ravaged avenues touched by heresy and corroded by doubt. From the midst of this great, holy knowledge and faith comes tolerance, which encircles everything with a thread of kindness. "I will assemble Jacob, all of you!" (Micha 2:12) Words today.

remember,

especially

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The following is 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 website: ravkooktorah.org URIM PUBLICATIONS, J'lem • NY

Atonement for the New Moon Adapted from Olat Re’iyah vol. I, p. 165

The Torah describes the offerings presented for each holiday, starting with those brought on Rosh Chodesh, the first day of the lunar month. This is the burnt-offering of the new month, for all the months of the year. And one male goat for a sinoffering for God. (Bamidbar 28:14-15) There is a very peculiar Talmudic tradition about the purpose of the new moon sin-offering. For whom does this offering atone? The Talmud (Chulin 60b) explains that this is literally a “sin offering for God”. The offering comes to atone for God, as it were, for making the moon smaller than the sun.

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[According to the Midrash, the sun and the moon were initially created the same size. The moon complained, “Is it possible for two kings to rule with one crown?” and was punished by being reduced in size.] For this reason, a sin-offering is presented with the appearance of the new moon. Is it possible to say that God sinned? That God needs atonement?

Restricting the Infinite This monthly offering relates to the essence of the creation process. The very act of creation is problematic, confining infinite Godliness within the finite boundaries of time and place. This constriction is only possible if there is a continual process of renewal, whereby the physical limits are gradually released, expanding the material boundaries. In Hebrew, the words “month” (chodesh) and “new” (chadash) share the same root. The new month signals renewal and advancement. The animal brought for this sinoffering is a goat. Why a goat?

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The goat by nature is a destructive animal, devouring not only the leaves but the branches and roots, destroying the foliage and eroding the earth. Within the order of creation, the universe requires destructive forces, in order to break down the limiting borders and push forward the renewal of existence to ever higher levels. In this context, those phenomena that would seem to be purely negative and destructive are redeemed and given cosmic significance. The principle offering for the new month was not the sin-offering, but

Parsha Points to Ponder

Suggested answers 1) The Netziv teaches that since Moshe failed to act upon seeing Zimri sin with Kozbi, his consequence was having to be the one to grant Pinchas the reward. 2) The S'fat Emet explains that Kohanim fulfill the will of the people who sin and need someone to represent them in carrying out the atonement. This is a role which Pinchas earned because many people were upset about the Jewish people sinning but could not act and Pinchas stood up and acted on their behalf. 3) The Kli Yakar answers that since the Jews sinned with the gentile women, the door opened to claiming that they acted the same way in Egypt. Thus, this issue was addressed specifically here.

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an olah, an all burnt-offering. The word olah means to raise up or elevate. The atonement for the constrictive nature of the physical universe - as symbolized by the reduction in the moon’s size - is through the combination of the destructive forces (the goat offering) with the continual renewal and elevation of the world (the olah offering).

Things

do not fall into disrepair: men fall into not repairing. Our seriousness sometimes gets in the way of our thinking by placing to much of a weight upon the mind to allow it free play. The answer to a problem is G-d's reward for our thinking about it. from "A Candle by Day" by Rabbi Shraga Silverstein A Candle by Day • The Antidote • The World of Chazal by Rabbi Shraga Silverstein Now available at 054-209-9200

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Ask the Rabbi

The Bird, the River & the Kettle In the narrative from which this week’s sidra gets its name, Pinchas boldly steps in to defend the honour of God when he sees blatant immorality and idolatry happening in the camp. By taking up a spear and physically attacking those who are responsible for the intolerable act, Pinchas technically commits a grave breach of the peace. Yet what does God do? He rewards him! He gives him “a covenant of peace”! It all seems so strange. How can “no-peace” be rewarded with peace? Obviously it all depends on what we mean by “peace”. It becomes clear when we analyse the rabbinic idea (B'rachot 56b) which distinguishes between the bird, the river and the kettle. When there is a disturbance, the bird flies away. That’s one kind of peace, when you walk away, extricate yourself from conflict, In the name R'UVEIN, we hear the REISH with the SH'VA and the ALEF with the SHURUK. But in (HA)RUVEINI, the SH'VA drops out and the REISH takes the SHURUK leaving the ALEF with no part in the pronunciation of the name. OU Israel Center TT 1050

and escape for the sake of a quiet life. The river flows on, regardless of what is raging about it on both sides. That’s a second kind of peace, when you refuse to get involved, you maintain your equilibrium, you keep your cool, you don’t get worked up. The kettle boils up, but a new entity emerges from all the activity. That’s also a category of peace, when the contents of the kettle grapple with each other and come out blended. What then did Pinchas do? He did not run away or remain unaffected. He jumped into the fray, but when things settled down there came a new situation of calm and co-operation, which is another way of saying that there was peace in the camp.

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for Fertility and Gynecology in Accordance with Halacha

Watching the Developing Embryos Last week we saw some of the advantages of the new technology of time-lapse imaging in which instead of checking the developing embryos under the microscope, the fertilized eggs are placed on individual trays inside a special incubator and digital pictures are taken every few minutes that show great detail of embryonic development. The embryologist can then track each and every picture of each individual fertilized egg and monitor the progress of each one. One advantage of this technology is that it has taught us a tremendous amount about embryonic development. Until now embryos were checked at certain specific moments of time and we looked at a very slim sliver of their development. Based on this limited information we fostered an understanding of the definition of normal and abnormal human embryonic development, from fertilization through cleavage and compaction. This new technology affords us a much deeper and clearer view of how human fertilized eggs develop; what stages they go through and what can be considered normal and abnormal. This is an invaluable learning tool that has changed our comprehension of this process and will continue to teach us more as the amount of data OU Israel Center TT 1050

collected worldwide increases and is analyzed. Logically it would seem to be clear that this information will enable us to pick and choose the best embryos for transfer. This should in turn increase pregnancy rates and healthy live births. If we can learn how embryos divide and develop and distinguish normal embryos from those that have not developed normally then we can identify which embryos are the "best". This promises a huge increase in pregnancy rates and it is this

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promise that has been picked up by the general press as being a revolution in fertility treatment. It should be noted that this new technology has been a challenge for halachic supervision. All fertility treatment needs to be supervised to ensure that there is no possibility for human error. The supervisor needs to be physically present in the laboratory throughout the entire process and have direct eye contact with the genetic material. When she is not physically in the laboratory, such as during the incubation, she locks the embryos inside a special sealed box which she unlocks when the eggs are removed for checking or for transfer. However this same locking is not available for the new incubator, but some have claimed that this is preferable since we have a tamperproof and mistake-proof system. The supervisor needs to be present when the embryologists are working but when they place the fertilized eggs inside this new machine they cannot be removed since it can be tracked with the time-lapse imaging. If a mistake were to be made it would immediately be seen by the supervisor since the normal continuum of images would be broken. More on this next week. Rabbi Gideon Weitzman

The National-Political as Expressions and Experiences of the Religious And Spiritual by Dr. Meir Tamari [2] The Rambam continues to enumerate the other three days which are obligatory fast days on all Israel as memorials of the national tragedies to awaken us to t'shuva: "the 10th of Tevet on which Nevuchadnetzar king of Bavel circled Yerushalyim and thereby brought siege and suffering, and the 17th of Tammuz on which the city's walls were breached, and the 9th of Av when both Bayit Rishon and Sheini were destroyed" [Hilchot Ta'anit 4:2-3]. All three were additional stages in the loss of statehood, the negation of political independence and the exile of the Jewish people into galut from their Land. We will see that the other tragedies that he mentions for the latter two fast days, are expressions of the same loss of national independence but for Asara b'Tevet, we have only the beginning of the siege which lasted 914 days till the walls were breached; a day for each year from the entry into Eretz Yisrael till the exile [Abarbanel]. Before this, a large number of Jews including the king and nobility had already been exiled to Bavel, but since

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the Temple still stood and there was another king of the Davidic dynasty, albeit a mere Babylonian puppet, the people believed that G-d would never destroy His House. Furthermore, they also believed that Bavel was too preoccupied with international politics to bother with Israel. Even the exiles in Bavel believed that the Temple and the city were safe. So both centers continued with their evil ways and took no heed of Yirmiyahu's warnings of the impending attack nor of Yechezkiel's prophecy, "On the 10th of the 10th month â&#x20AC;Ś write this day, this specific day, the king of Bavel laid siege on Yerushalayim on this very day" (Yechezkiel 24:1-2). What made Nevuchadnetzar come with a huge army and lay siege to the city of which he already was lord and master? What made him now to complete the captivity of a nation already exiled to a large degree? Surely, he was not concerned with their shedding of innocent blood, their idolatry, their sexual immorality and their economic oppression of their own poor and weak, by an Israel continuing under its kings the sins committed by Menasheh? However, although Zedekiah had taken a solemn oath before G-d that he would be Nevuchadnetzar's loyal vassal (Divrei

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Hayamim Bet 36:13), nevertheless, he broke his vow of allegiance and revolted against Bavel. In this he was influenced by courtiers, false prophets and emissaries from Egypt and the surrounding countries. He jailed Yirmiyahu because of his public opposition, imagining thereby that he could avoid Hashem's decree of submission to Bavel. By Torah's standards, not keeping one's words or breaking an oath are considered blasphemy. "'...for G-d will not hold guiltless, LO Y'NAKEH, he who takes His Name in vain'; this makes every oath taken in His Name an actual factual pledging of the whole earthly fate of the swearer for the truth or implementation of his spoken word. Chazal tell us that the world shuddered when these words were uttered at Sinai for this LO Y'NAKEH, calls the whole world into service to accomplish the punishment of Hashem on the man who breaks his oath" (S. R. Hirsch, Shmot 20:7). It was for the blasphemy of negating oaths, that Yerushalyim was faced with the siege with which the national destruction and exile began. It is for that blasphemy that this fast day is obligatory so that we should remember it and the national loss with which it is connected.

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Memory of national suffering, loss of sovereignty and recurring exile is meant to stimulate t'shuvah (Hilchot Ta'anit 4:1); but seemingly a special order and significance of t'shuvah. After all, during the 3 weeks between 17th Tammuz and Tish'a b'Av, we do not say s'lichot, there is no viduy and there is no repetition of the 13 attributes of mercy. This is because Yom Kippur does not atone BEIN ADAM L'CHAVERO nor does Hashem of His own, forgive the social and moral iniquities of the nation which produced these tragedies. So what seems to be needed for such t'shuvah is fulfillment of the verse regarding what G-d expects of the nation which he delivered from Egypt and brought into Eretz Yisrael: "Man what does G-d demand of you; to do justice and acts of righteousness and to walk humbly before your G-d" (Micha 6:8). Perhaps this will result that Zion will be redeemed by justice and her returnees in righteousness" (Yeshayahu 1:27).

That is why Hashem put the stamp of His name, KAH [YUD HEI], on each family. For example, Chanoch's family was called HaChanochi, starting with HEI and ending with YUD, testifying that they are the sons of their fathers. King David said, "the tribes of KAH are testimony to Israel" [T'hilim 123:4] this is the name that testifies to their purity.

Maharal on the Sedra Bil'am's Prophecy

Dr Kuhr is the author of two volumes (so far) of Lion Cub of Prague

Bamidbar 26:5 - …the sons of Reuven: Chanoch, the family of the Chanochites… Rashi - Since the nations of the world would humiliate Israel, assuming that if the Egyptians enslaved the men, surely they had their way with their mothers. If they ruled over the bodies of the men, certainly they ruled over their wives. OU Israel Center TT 1050

Gur Arye - Hashem put this name, KAH, in the words for man [ISH] and woman [ISHA] [Sota 17a], for He is present in their holy union. Thus, this name, KAH, is proof they are the children of their father. He, KAH, who is close to their conception can testify as to their purity. Why do we need this if the Torah itself says the sons are children of the fathers? The verse attests to the assumption [chazaka], not the proof, of its statements. KAH in their name bears witness that they are indeed sons of their fathers.

Column prepared by Dr. Moshe Kuhr

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 page 34 F The Pinchas 5773 issue

CHIZUK ! IDUD Divrei Torah from the weekly sedra

with a focus on living in Eretz Yisrael Chizuk for Olim & Idud for not-yet-Olim During a stopover at the airport in Ankara, Turkey, I looked for a place to daven. The only prayer room the airport had to offer was a mosque. Should I daven there? The Rambam famously distinguishes between Islam and Christianity. While the former fully acknowledges the concept of Yichud Hashem, the unity of G-d, the latter's theological belief system led him to declare it an idolatrous faith. The identification of Avoda Zara, however, is not so simple, and indeed the Rambam's categorization is not universally accepted. The Ra"N (Sanhedrin 61b) and more recently the Tzitz Eliezer (14:91), both declared Islam to be Avoda Zara since the Muslims bow down in the form of worship to their "prophet". As I witnessed a group of Taliban-like garbed figures crowd into the mosque my deliberations were put to an end, and I decided that discretion was the better part of valorâ&#x20AC;Ś In this week's parasha we continue to read of the aftermath of the sin which began when the Jewish People arrived at Shitim and were faced with a new, and rather unusual, form of Avoda Zara called Baal Peor. The Netziv (Emek Hanetziv) suggests that the clue to reach a true understanding of how they succumbed to this foreign faith may be found in a close reading of the Torah's description where we are told that "they settled in Shitim". This hints to the fact that they felt fully at home in their new OU Israel Center TT 1050

surroundings, preparing to settle down for the long stretch. This, claims the Netziv, has repeatedly been the source of our undoing for many generations to come. thisfind At different junctures in life we ourselves in a position where for different reasons we are required to decide how committed we are to our current place of residence. I remember discussing with my wife whether we should rent, or purchase, an apartment in N.Y. At the time we decided that our first real HOME should be in Jerusalem, and we would not purchase an abode in the Diaspora. This surely made it easier for us to sever our ties when the time came and we were ready to make Aliyah.

The Avoda Zara of Baal Peor no longer plagues us. Today we are faced with a different type of Avoda Zara, one which is all pervasive and most persuasive for it entices its worshiper to think he is holy through and through ("Avoda Zara B'tahara" - Avoda Zara 8a). In Galut we may find opulent sanctuaries, Jews who daven three times a day, and yet, they too may have succumbed to this form of Avoda Zara. "Living in Chutz La'aretz", our rabbis teach us, "is tantamount to worshiping idols" (Ketubbot 110b). To freely choose to continue to live in Chutz La'aretz even when the opportunity truly arises to return home could be viewed as turning one's back on G-d. Let us not repeat the mistake of Shitim - come home and worship Hashem, B'kdusha U'vtahara!

Rabbi Yerachmiel Roness Ramat Shiloh, Beit Shemesh

ď &#x17D; page 35 F The Pinchas 5773 issue

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Rabbi Berel Wein Reprinted from Shabbat Shalom #3 with permission

Pinchas is not an overly popular figure in Jewish life and among his own generation. The people of Israel were angered by his act of violence in killing the head of the tribe of Shimon without giving the matter due judicial process. It is because of this type of murmuring that the Lord Himself, so to speak, blesses Pinchas personally and grants him the gift of priesthood and of peace. Pinchas' motives are challenged by the people but they are vindicated by God. But it takes God himself, so to speak to quiet the objections to Pinchas and his behavior. And it is noteworthy therefore to emphasize that we do not find any other further act of holy zealotry mentioned in the Torah or approved of by Jewish tradition

Pinchas and his behavior become the exception and not the rule in Jewish life and tradition. Zealotry is a very difficult characteristic to gauge correctly. How much are personal quirks involved in such zealous behavior? Jewish history and society is littered by the victims of religious zealotry who were felled by personal attacks clothed in the guise of religious piety and zealotry. The zealot often covers his own weaknesses and self-doubt by attacking others. That is why the people of Israel questioned the motives of Pinchas in killing Zimri. Because of this, it is obvious that only God, so to speak, could save Pinchas from unwarranted criticism and public disapproval. But in so doing, God, again so to speak, warns us of the dangers of zealotry. He will not step in again to rescue the zealot from public and historical disapproval. We meet Pinchas again later in Jewish history, again at a moment

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 page 36 F The Pinchas 5773 issue

of personal tragedy. He is the Kohen Gadol and head of the Sanhedrin at the time of Yiftach, the judge of Israel. Yiftach has made a foolish vow that whatever or whoever comes forth first from his house to greet him upon his return from the successful war that he waged to save Israel from the oppression of Bnei Ammon will be sacrificed to God. The daughter of Yiftach, not knowing of her father's vow, rushes out of the house to welcome home

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The rabbis in the Talmud tell us that Yiftach could have had the vow annulled retroactively by appearing before Pinchas and his court and requesting such an annulment. But ego and hubris interfere, even at the cost of the life of one's own child. Yiftach refuses to humble himself - after all he is the leader of Israel - to appear before Pinchas and ask for the annulment. Even though Pinchas is aware of the vow, he also refuses to lower himself - after all he is the high Priest and the head of the Sanhedrin - to travel to Yiftach to effect the annulment. As the Talmud ruefully observes, because of this display of personal pique and ego, an innocent person is killed. Pinchas's reputation is therefore tarnished by this incident. Perhaps this is another reason that we do not find the zealotry of Pinchas repeated and complimented again in the Torah.

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the returning hero. Eventually Yiftach fulfills his vow and kills her on the altar. This entire horrible story could have been averted.

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At other times, please leave a clear message with name and phone no. Call Shulamit 0505-937-932 on the day of tiyul if running late or last minute cancelation Cancelation fee at our discretion Programs and places of the Tiyulim are Subject to Change and/or to cancelation based on numbers of participants

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Gaza - or all over Israel? Exile or Redemption? Is this, “When G-d returns to Zion" or is it, "We were in a daze"? • Seek out answers from within the homes and hearts of community leaders, rabbis, and activists • Visit “Gush Katif built-anew” towns Netzer Hazani, Shvut Katif, Torat Chaim and Ganei Tal - and especially their Batei Knesset • Meet up with nature and environment in these new areas with the Nachal Sorek Development Authority • Visit Yeshivat Neve Dekalim being reconstructed in Ashdod • Delicious full course Lunch in Kibbutz Ein Tzurim • “Lightening” visit to the new shopping Mall of Yad Binyamin operated mainly by Gush Katifers

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 page 38 F The Pinchas 5773 issue

“The Miracle of the Flame that Lasted Eight Years” Gush Katif - Building Anew Sunday, July 7th • 8:00am-6:00pm With the one and only

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 page 39 F The Pinchas 5773 issue

A Unique Look at the Western Wall from the Aish HaTorah Visitor’s Center

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We will begin with a panoramic view from the rooftop of the Aish HaTorah World Center which is 7 floors above the Kotel, and hear some of the history of the Jewish people set against the backdrop of modern Jerusalem. The program will include multi-media presentations, the Chihuli Chandelier, the magnificent model of the Beit HaMikdash and more… Don’t miss this special opportunity to feel the meaning of the Western Wall and Jewish unity with such clarity.

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 page 40 F The Pinchas 5773 issue

Hope in the Midst of Despair Guest article by

Rabbi Ephraim Sprecher Dean of Students, Diaspora Yeshiva

Can we imagine what it was like when Jerusalem and the Beit HaMikdash were destroyed? Can we picture the devastation, the carnage and the slaughter? It was the original Holocaust. As the surviving, starving captives were being marched off to Babylon, they must have felt that G-d had abandoned them. They must have thought that G-d doesn't care about us anymore. The Zohar, however, gives us a glimpse of what was going on in Heaven at the moment of the Churban. As the Beit HaMikdash was being destroyed, G-d assembled his entire Heavenly Retinue (Pamalya shel Maala) and He said to them, "What are you doing here? Get up, arise let all of us go down with the exiles to Bavel." When the exiled Jews arrived in Bavel, continues the Zohar, the portals of heaven opened wide and the spirit of prophecy rested on Yechezkel. That is when Yechezkel had the spectacular vision of the Heavenly Chariot that he describes in his prophecy. He saw G-d and His entire Heavenly Retinue going down to Babylon to be with His beloved children, the Jewish people. OU Israel Center TT 1050

It is like a parent who is forced to banish her beloved child from the house as part of the therapy called "tough love". She hears her child crying, and she cries along with him. Yechezkel told the people, that they should not despair, that G-d still loves them and is with them in their exile, but they didn't believe him. Yechezkel's message could not penetrate their consciousness, so Yechezkel told them about all that he had seen. He described the Heavenly Chariot in great detail so that the people should know that G-d was still with them and still loved them. That was the purpose of this incredible and spectacular prophecy. The descriptions of the Heavenly Chariot and the angels and their wings are all beyond our comprehension. So what was the point of recording all of this? It was only to reassure the Jewish People in Babylonian exile that G-d had not abandoned them and that He still loved them. The Zohar states, "G-d told Yechezkel, "Describe your mystical vision in great detail. Tell them you saw the Heavenly Chariot coming to Babylon so that the Jews will know that there is still hope. Tell them so that Jews in all generations will know that no matter how black the situation seems, I, G-d, am always with them." This encouraging statement is to be found as well in T'hilim 91, "I, [G-d], am with him (Israel) in all of his sufferings. "

ď &#x17D; page 41 F The Pinchas 5773 issue

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Variation of an old TTriddle -KORACH has a KUF in the first position (of the three letter name). In CHUKAT, the KUF is second. And in BALAK, it is third. [4] He and what he wanted are anagrams BALAK wanted Bil'am LAKOV, to curse... Both words are made up of the same letters (that's what an anagram is). [5] Find x: 2+3x+x² x=10. 2 is for BET, 3x10=30 is LAMED, 10x10=100 for KUF. BALAK.

Previous (BALAK) TTriddles: [1] pressed against the wall on Shavuot When Bil'am was on his way to Balak, his donkey saw the angel with drawn sword and veered off the path to avoid him. Then she saw the angel again, the path was narrow, and she tried squeezing by and pressed Bil'am's leg against the wall. The third time, with no room to maneuver, the donkey just stopped and sat down under Bil'am. These three times are referred to as SHALOSH REGALIM, rather than SHALOSH P'AMIM. This is considered a reference to our three festivals. The second time matches the second festival - Shavuot. [2] The donkey, Bil'am, Yehoshua, David saw... an angel with drawn sword in his hand, MAL'ACH... CHARBO SH'LUFA B'YADO. That's what the four in the TTriddle presentation saw. And only them. OU Israel Center TT 1050

[3] KUF counts these past 3 sedras

[6] He must word for striking his same word

He (Bil'am) must atone for striking his ATON. (Okay, it isn't the same word - but it soundes like it.) [7] ab cde in T; ab ced in N MA TOVU (TET-VET-VAV) in Torah; MA TOV (TET-VAV-VET) in Nevi'im (the haftara) [8] Bil'am and Balak had the same middle name, the most common Jewish middle name [groaner] The answer is BEN, most common Jewish male middle name.

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 page 42 F The Pinchas 5773 issue

Shimshon' father was MANO'ACH. He is in the haftara of Parshat Naso, so he follows that sedra. MANO'ACH = 40+50+6+8 = 104, the number of p'sukim in Parshat Balak. MANO'ACH is the SIMAN for Parshat Balak, so he follows that sedra too. [10] footer Parents and grandparents: This is a reminder that if and when you use the ParshaPix to go over the sedra or test your progeny, you should also ask about the little dingbats that flank the page numbers in the footers of Torah Tidbits. Not always, but often, they can serve as a question or even a trigger to going into the sedra. This week (Balak, that is): Three animals that represent the antagonists of the sedra. On the left side are a bird which stands for ben Tzipor (Balak) and a donkey (for Bil'am). On the other side (the right side) is a lion that represents the Jewish People, as mentioned a few times by Bil'am.

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[9] Shimshon's father follows these two

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Supu ya kuku na is CHICKEN SOUP in Swahili. Has kind of a fun rign, don't you think? This year's final word, the winning word, in the Scripp's National Spelling Bee was believe it or not - KNAIDEL. (Ed. note - I would have spelled it kneidel.) The student who won was of Indian descent and had never tasted a kneidel or knaidel. That situation was remedied shortly after his victory by a famous (albeit, nonkosher) deli in NYC.

Rabbi Atik z"l used to ask... For BALAK Bil'am compares Israel to a LAVI. Who else compares whom to a LAVI (2 answers)

[11] comment from last week's TTriddle solutions

In Vaychi, Yaakov compares YEHUDA to a LAVI. In V'zot HaB'racha, Moshe Rabeinu comares GAD to a LAVI.

May you soon enjoy a bowl of Supu ya kuku na with the Scripps National Spelling Bee winning word.

Donkey talks to Bil'am. What other animal in the Torah talks to someone else (whom)?

Cousins whose HEIs became NUNs

The NACHASH spoke to CHAVA.

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 page 43 F The Pinchas 5773 issue

Rabbi Atik z"l used to ask... For Pinchas: List the 11 people named in a single pasuk in the sedra. What in sacred things were done BEIN HAARBAYIM? Taken from a new book: Rabbi Atik's Torah Teasers by Rabbi Moshe Erlbaum Amazon.com keyword Torah Teasers

broken VAV (numerical value of 6) in the word SHALOM. • Small 10 is for the small YUD (numeric value of 10) in Pinchas. [Personal comment from a Pinchas: I suspect that it is the small YUD that resulted in many people spelling Pinchas without a YUD, even though in reference to Pinchas ben Elazar ben Aharon, there is always a YUD, and with Pinchas son of Eli HaKohen, the name usually has a YUD too only once is the YUD absent.] • large 50 is for the large NUN SOFIT (numeric value of 50) in MISHPATAN, their judgment, which Moshe brought before G-d - referring to the claim of the daughters of Tz'lofchad

• Towards the upper-right corner contradictory symbol of war (the spear) and peace (the dove with olive branch. Pinchas' act of "violence" was rewarded by the Covenant of Peace. It works this way sometimes. • To the right of the dove is the insignia of a TAT-ALUF, Brigadier General. The Aluf and Rav Aluf also have the sword crossed with an olive branch, with the addition of one or two "falafels" respectively. The insignia carries the same message as the dove with the spear - we crave peace, but are ready to pick up the sword to defend ourselves when necessary. • To the left of the dove is the Kohein Gadol's CHOSHEN, here representing the perpetual covenant of the kehuna - BRIT K'HUNAT OLAM • Broken 6 (look closely, there are breaks in the number) represents the OU Israel Center TT 1050

• Bill Cosby stands for his Midyanite namesake. We are not making any judgment value on Bill Cosby; just reacting to the name in the sedra which triggers in some our our minds, the one with the musical corduroys • The calculator is for the counting of the people. It is the many countings that earned Bamidbar its other name of Sefer P'kudim, from which comes its English name, Numbers. • The two lambs are the daily T'MIDIM, or the Musaf of Shabbat both of which are mitzvot in Pinchas. They are also among the animals brought as the Musaf of all the Chagim (2 of 7 or 2 of 14, as the case may be). • The binoculars (lower-left) are for Moshe Rabeinu to look out over the Land... as he was told to do by G-d. • At the bottom of the ParshaPix there is a collection of symbols represent-

 page 44 F The Pinchas 5773 issue

ing Shabbat (candle sticks), • Pesach (Seder plate), • Shavuot (Har Sinai with the Luchot), • Rosh HaShana (shofar - which is also its own mitzva in the sedra, not just a symbol for RH), • Yom Kippur (the scales), • Sukkot (Lulav & Etrog). The Maftir readings for all of the Holidays come from Parshat Pinchas. In the lower middle of the PP we have the nostalgic inclusion of one of the very first ParshaPixPuzzles. It reads from left to right. A candy CANE inside a musical NOTE. Which is a KEIN B'NOT... Next is a sniper, TZALAF in Hebrew. Combined with the numeral one gives us TZ'LOFCHAD. The bear is a DOV and the piece of the multiplication table reminds us of the method by which many of us had to learn it - namely, by ROTE. All together, we have G-d's answer through Moshe to Machla, No'a, Chogla, Milka, and Tirtza: KEIN B'NOT TZELOFCHAD DO'V'ROT. • The bird next to Cosby is an albatross, a.k.a. a gooney bird or just a gooney - and thus it represents GUNI, one of Naftali's sons and the family name of those who descended from GUNI. (Sometimes we find the family name to be the same as their progenitor and sometimes there is a slight variation, as, for example, with another of Naftali's sons, YEITZER, whose family is YITZRI.

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• The worm under the Tat-Aluf's insignia, is for TOLA, son of Yissachar. OU Israel Center TT 1050

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• The large wine cup is a KOS SHEL ELIYAHU, appropriate to Parshat Pinchas because of the Midrash that says that Pinchas was Eliyahu. And the haftara (when Pin'chas is before 17 Tamuz) is about Eliyahu. And it could also stand for the Kiddush of each of the holidays (except for Yom Kippur) • Below the cup is a road, as in A-ROD, one of the sons of GAD. His brothers were TZ'FON, CHAGI, SHUNI, OZNI, EIRI, and AR-EILI. • And below the road we have a bunch of keys. In Hebrew, the term TZ'ROR MAFTEICHOT refers to a bunch of keys. The command to Moshe was to TZAROR ET HAMIDYANIM, attack the Midianites and kill them. TZ'ROR/TZAROR. • Then there are an UNEXPLAINED or two (or three)...

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• The compass with its needle pointing north is TZ'FON, son of GAD.

HOWIE KAHN’S Annual Motza'ei Shabbat Nachamu

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ď &#x17D; page 47 F The Pinchas 5773 issue

Who lost a letter (other than VAV) from himself to his family?

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ď &#x17D; page 48 F The Pinchas 5773 issue

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Not like sheep without a shepherd In the portion of Chukat we are told of the deaths of Aharon and Miriam. In this week's portion we read about the preparation for Moshe's demise. G-d tells him to climb up to the Avarim Mountain, from where he can see the land that will be given to the Israelites. He is told that after he sees the land he will die just as Aharon his brother did (27:12-14). OU Israel Center TT 1050

As you make your summer plans... you will also want to think of the poor and needy families who count on us to help them with food and basic needs. Please send your donations to the Clara Hammer Chicken Fund POB 18602 Jerusalem 91185 tel. (02) 581-0256

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Although we all know that we are not on Earth forever, most people don't plan for or contemplate what they will do and how they will react when they actually know that their life is drawing to a close. What will they do with the remaining days, hours or minutes given them by God? The Torah shares with us Moshe's concerns at this critical time. Moshe was worried that when he dies, "G-d's nation would be like sheep that have no shepherd" (27:16). He wasn't thinking about himself rather about the welfare of G-d's nation. He asks G-d to "appoint a man over the community". Moshe continues to elaborate exactly what type of leader he wants G-d to appoint. "Let him come and go before them, and let him bring them forth and lead them - ASHER YEITZEI LIFNEIHEM VA'ASHER YAVO LIFNEIHEM VA'ASHER YOTZI-EIM VA'ASHER Y'VI-EIM... Moshe uses the word LIFNEIHEM before them, twice. The SIFRI comments: Not like other leaders who send the army ahead and only come after them. Here Moshe is demanding a leader who will go before the nation. Rav Chanan Porat z"l quotes his Rabbi Moshe Zvi Neria

who says this verse is the source for the Israel army commanders crying ACHARAI - "follow after me". But not only on the battle field must the leader go ahead of the others. In all spheres of conduct (the judicial system, the economic system... society at large) the leadership must act as examples and be a notch above the others. Being a good example is not even enough - this we see from Moshe's words, "let them not be like sheep without a shepherd". This is the first time a leader is referred to as a shepherd. What is the significance of this type of leadership? Rambam elaborates on this in the laws of Kings (2:6) where he depicts the ideal king. It is not only possessing leadership skills, but caring and worrying for all those under his care whether they are powerful or weak, wealthy or poor … he must listen to the needs of the individual as well as the community. He must do everything with love for those under his care. And even must put the needs of the weak before those who are stronger.

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These are the qualities that the Midrash says G-d found in Moshe when he was a shepherd. A little sheep ran away from the flock.

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Moshe ran after it and found it drinking in the shade. He realized that the sheep was tired and thirsty so after the sheep finished drinking he carried it back to the flock on his shoulders. Moshe was a special leader - he wanted someone who would not just lead the people, but would care for the nation as a whole and each individual as much as he himself did. G-d tells Moshe that Yehoshua is just such a man. If only we had more leaders today of the shepherd type. SINCE WE TALKED about the qualities of the shepherd, here is a recipe for shepherds pie.

SHEPHERDS PIE 100g fresh mushrooms 1 Tbsp oil 700g ground beef, turkey or chicken 2 cloves garlic, minced 1 onion, chopped 1 cup fresh bread crumbs 1 egg 2 Tbsp ketchup 1½ Tbsp soy sauce 1 Tbsp mustard ¼ tsp salt (optional) ½ tsp black pepper Mashed potatoes

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Swiss System. Good condition [2] Electric Hoist/Lift for person unable to stand alone State of the art • One month old All offers considered • Rehavia area Call: 052-326-6133 OU Israel Center TT 1050

Saute mushrooms and garlic in oil for about 5 minutes. Combine onions with ground meat. Season with salt and pepper. Mix in bread crumbs, egg, ketchup, soy sauce and mustard. Pour into baking pan and top with mashed potatoes. Spray a bit of oil on top. Bake for one hour at 180°C till crispy and golden on top.

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Yeshivat Migdal HaTorah

an American Yeshiva in Modiin is seeking a responsible young man for a dormitory Madrich starting in Elul Ideal candidates are age 22-27, single, & speak English at mother tongue level. Requires sleeping in the dorms all weeknights & many Shabbatot. Perfect for someone who's working or learning during the day & wants to work in a Yeshiva environment at night. For more details please contact

Rabbi Shmuel Dovid Chait at 050-572-2233 or ravshmuel@migdalhatorah.org

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APPEAL for a lonely, sick woman, a cancer survivor who suffers from a severe heart condition which needs constant monitoring and care. She desperately needs money for the most basic living expenses and medical expenses. We beseech you to open your heart and help her generously. Please send your tzedaka to Rabbi R. Roseman via Reb. Tzipporah Heller c/o Neve Yerushalayim

1 Beit Yitzchak Street, Har Nof, Jerusalem 91430 May you be blessed with much bracha & good health

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Protect assets for your spouse and children

Tirtza Jotkowitz, Esq. Halachic Estate Planning 052-509-3356 • (02) 625-6475 OU Israel Center TT 1050

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Presentation by

Rabbi Fabian Schonfeld A Talmid's Perspective of the Rav Rabbi Joseph B. Soloveitchik

Sunday, June 30th • 8:15pm Emek Learning Center Emek Refaim 64, Jerusalem Emek Learning Center • Eretz Hemdah Institute Congregation Shir Hadash

Summer Rental Charming 2 bedroom apartment with private garden in Jerusalem's Talbieh neighborhood now available for short term rental. (7 night minimum) Accommodates up to 4 adults and two children; central air conditioning, wireless internet, cable TV and private parking available. Mail inquiries to 9721956@gmail.com

2 Offices for Rent in Malcha Tech Park 3000NIS each • 13m each includes everything: furniture, internet, meeting room, arnona, water... Call Shai 054-678-6088 Reserve early for best prices till July 25th

Join the Lazarus' with Tour Plus for Rosh Hashana 3 day holiday • September 4-7 at the

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More Tiyulim... Gems of Haifa Sunday, July 21st

Sabras & Science Tuesday, July 30th

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ď &#x17D; page 56 F The Pinchas 5773 issue

The Avrom Silver Jerusalem College for Adults, OU Israel's Project YEDID, L'Ayla 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 Mrs. Rivka Segal, Director of Yedid and L'Ayla

1050

"Regular" classes & lectures - 25å members, 30å non-mem, 5å maintenance fee for life members. Special rates for mornings with two or more shiurim: 40å members, 50å non-mem. 10å life members. No one will be turned away for inability to pay • Yearly membership 360å couple, 275å single. Life membership, call us • Programs of the Center are partially funded by the Jewish Agency for Israel and the Department of Tarbut Toranit, Misrad HaChinuch

Short, squished, condensed, compact, abridged... schedule

Yom R'vi'i • 18 Tamuz • WED June 26th 9:30am 9:45am 10:45am

Rabbi Baruch Taub's shiur Pinchas with Reuven Wolfeld no fee

Parshat HaShavua Rabbi Yosef Wolicki

12:00n Exploring Israeli Culture, History and Society - Gabriella Licsko 12:30pm no fee

Video: “V’Nikdashti - Kiddush Hashem from Churban Europe”

12:45 & 1:30pm

TaiChi and Medical Qigong - 054-547-1234

Dialogue Writing workshop. Wednesdays, from 4:30-7:15. June 26 - July 24. Register at drkarenjoy@yahoo.com • 500NIS. No refund. Pushcart Prize nominee, KJ Hannah Greenberg, just signed her 11th book's contract. 7:30pm Torat Eretz Yisra’el - Sefer HaKuzari - Rabbi Chaim Eisen 8:30pm L'Ayla: Rabbanit Yemima Mizrachi at the Great Synagogue

Yom Chamishi • 19 Tamuz • THU June 27th 9:00am

Dr Tova Goldfine drtovagoldfine@gmail.com • 052-420-1201

10:15am (to 12:15) Midrash

HaShavua - Dr. Hayim Abramson

L'Ayla program for women at 10:30am - see page 32

NOW on Thursdays at 12:00 noon

Learning Maimonidean Philosophy From Parashat Hashavua: A Different Kind of Parashah Shi’ur" - Rabbi Chaim Eisen OU Israel Center TT 1050

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Knitting and crocheting with Verna and Dvora... plus other crafts & a DT

1:30pm Questions: Verna at vernamalka@gmail.com or 560-9100and leave a message

Thursday, June 27th • 8:00pm • no charge The Joy Club with Rabbi Zelig Pliskin

Yom Shishi • 20 Tamuz • FRI June 28th 8:30am

(to 9:45am)

Kollel Yom Shishi HaRav Eliav Silverman

Shabbaton: Those in the neighborhood are invited to davening and shiurim Mincha 6:05pm (before PLAG), Kabbalat Shabbat & Maariv (after PLAG) 9:00pm (est.) Shiur by Rabbi Yosef Wolicki "Why Do We Fast? A view from Zecharia"

Shabbat Parshat Pinchas • 21 Tamuz • June 29th Shabbaton continues... 7:30am - Mini-shiur by Phil 8:00am - Davening, drasha by Rabbi Wolicki: Shabbat's Musaf (followed by Shabbat's Musaf) 11:30am (est.) - Shiur on Pinchas's Mitzvot by Pinchas 5:00pm - Shiur on Pirkei Avot by Rabbi Wolicki

Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am Su/Tu/Th 11:15am 1:20pm 4:30pm

Rabbi Jeff Bienenfeld - 7th perek of B'rachot in tribute to Rabbi I. Fred Hollander l"f

RCA Daf Yomi by Rotation in tribute to

(Sun-Thu)

Rabbi Yitzchak Botwinick l"f

Mincha in the Wolinetz Family Shul Su/M/W/Th Rabbi

Ruvel's Gemara Shiur

Yom Rishon • 22 Tamuz • SUN June 30th

L'Ayla program for women • see page 32 12:00n 10NIS

Improve your Hebrew reading (and conversation) while previewing Parshat HaShavua with Haya Graus

12:00n

Sefer HaKuzari - Rabbi Chaim Eisen

2:00pm

How not giving the benefit of the doubt destroyed the Mikdash Rabbi Ephraim Sprecher

OU Israel Center TT 1050

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7:30pm 8:30pm no fee

The Book of Mishlei - Rabbi Mordechai Machlis no fee The Book of Melachim - Rabbi Dr. Joseph C. Klausner/Yedidyahu The Roads to Jerusalem according to the students of R' Akiva: When Do We Cry and When Do We Rejoice?

Yom Sheini • 23 Tamuz • MON July 1st

N'SHEI LIBRARY 10:00am to noon 9:15am

Rabbi Shimshon Nadel

9:30am & 10:30

MOMMY & BABY MUSIC CLASSES WITH JACKIE

10:30am

Rabbi Zev Leff's Shiur

11:30am

Contact Jackie: 0545339305, correjackie@gmail.com

Fit Forever: Look & Feel your Best! Exercise for women of all ages • Sura Faecher 050-415-3239

Who's who and what's what? American Orthodox in 11:35am Israel - Chareidi and modern. Compared with Israeli same.

Interactive lecture with pictures - Gabriella

Licsko

12:30pm 1 hour no fee

Dr. Maurice E. Joseph Jewish Video Resource Center presents...

3:00pm

Mishna, Mitzvot & More - Phil Chernofsky

5:20pm 2 hrs

Pri Chadash Women's Writing Workshop Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410)

July 1st 7:00pm

Financial Resource Network session • call 02-580-7013 Why most of your money needs to be in Israel, and how to do it wisely

8:00pm July 1st

“Halachic Estate Planning in a Secular World” with - Tirtza Jotkowitz, Esq.

Phil Chernofsky - “Tisha B'Av is Coming”

Yom Sh'lishi • 24 Tamuz • TUE July 2nd Gemach - Free Loan Society providing interest-free loans for people in financial distress (living in the J'lem area). Interviews at the Center • Bring ID Hours: 10-12 and 19-20:15

9:00am 10:15am

Rabbi Aharon Adler on the Three Weeks Rabbi Sholom Gold - Parshat HaShavua

OU Israel Center TT 1050

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11:30am 11:20am 1:00pm women 12:30pm no fee Tuesday 3:00pm

Women's T'hilim group for Shiduchim and Refu'ah Sh'leima in auditorium T'fila - Jewish Prayer - Its Purpose, Its Meaning, Its Secrets - Esther Sutton and at 1:00pm The

Art of creative writing

Dr. Maurice E. Joseph Jewish Video Resource Center presents... 2½ hrs

“The Pianist” A moving film, all the more so because it is factual... Fall Prevention Workshops for Seniors Tuvia Andy Haas Certified Fitness Trainer and Licensed Massage Therapist 052-673-3704 • Visit: www. andyhealth.com

July 2nd 7:00pm

Financial Resource Network session • call 02-580-7013 Wills, healthcare directives, trusts and related documentation

7:30pm Matot

Through the eyes of the Meforshim - Rabbi Yonatan Kolach "And Elazar said to the men of the army - This is the Decree of the Torah"

Yom R'vi'i • 25 Tamuz • WED July 3rd

Rabbi Taub (9:30am), Reuven Wolfeld (9:45am), Rabbi Wolicki (10:45am) Exploring Israeli Culture, History and Society 12:00n American Independence Day Special - Americans in Israel Interactive lectures with Gabriella Licsko 12:30pm no fee

Video: Rabbi Aharon Adler “From Churban to Geula: Rav Soloveitchik on 9Av”

12:45 & 1:30pm

TaiChi and Medical Qigong - 054-547-1234

7:15pm

Dr. Elie Assis on T'hilim (in Hebrew)

4:307:15pm

Ongoing Writing Workshops with Dr. KJ Hannah Greenberg

July 3rd 7:00pm

Financial Resource Network session • call 02-580-7013 Working with the Wealthy - and Uncle Sam

7:30pm Torat Eretz Yisra’el - Sefer HaKuzari - Rabbi Chaim Eisen

Mrs. Shira Smiles - L'Ayla program see page 32

THU & FRI - see previous Monday July 8 8:00pm

Why are so many American 'kids' 'going off the derech' even after a year or two in Israel? Dr. David Luchins

OU Israel Center TT 1050

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OU Israel Center TT 1050

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OU Israel Center TT 1050

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ď &#x17D; Inside BackPage F The Pinchas 5773 issue