Torah Tidbits Times and IBL Standings

city team name candles earliest havdala W L pct GB Last 10 streak (Giants?) 6:59 6:09 8:14 maybe next year Bet Shemesh Blue Sox 7:15 6:10 8:14 19 7 .731 • 7•3 W3 Tel Aviv Lightning 7:15 6:12 8:16 17 9 .654 2 6•4 L1 Modi'in Miracle 7:15 6:10 8:15 15 10 .600 3½ 5•5 W1 Netanya Tigers 7:16 6:12 8:16 10 14 .417 8 5•5 W1 Ra'anana Express 7:16 6:11 8:16 10 16 .385 9 4•6 L1

Petach Tikva Pioneers 6:59 6:11 8:16 5 20 .200 13½ 3•7 L2 Rehovot (?) 7:16 6:11 8:15 How are the MLB and the IBL alike and how are they different? (installment 3) Be'er Sheva (Bears?) 7:15 6:10 8:14 Years ago, you could say, at an IBL game you can catch a minyan for Mincha Gush Etzion (?) 7:14 6:10 8:14 but not at an MLB game. Today that isn't Ginot Shomron (?) 7:15 6:10 8:15 true anymore • you CAN find minyanim at several MLB parks. But do they Maale Adumim (Reds?) 6:59 6:09 8:13 announce Mincha over the PA? And is the Baal T'fila a pitcher for one of the K4/ (?) 7:14 6:09 8:13 teams? Tzfat (Mystics?) 7:05 6:10 8:15 That's the difference.

On the other side of this page you will find a B'racha Acharona for you to "clip & save". It is being presented in honor of Parshat Eikev, the parsha from which we learn the mitzva of Birkat HaMazon. The inspired our Sages to require our making brachot before and after all food, as well as brachot for many other situations. Birkat HaMazon is also called Birkat Shalosh, because of the three brachot it consists of in order to fulfill the Torah's mitzva (a fourth bracha and the rest of benching being added by our Sages). Bracha Mei'ein Shalosh, a.k.a. Bracha Acharona, derives from the close• ness of the following two p'sukim: :W«¨a§cE o¤QgW¤ zi¬¥fÎu¤x` «¤ oF®O¦x§e dg¨p¥`§zE ot¬¤¤b§e d[r ½¨r§UE Æd¨H¦g u¤x` ³¤ :KlÎo© «¨ z«¨p xW£ ¬¤ ` dgDr¨ H©d u¤x`¨ ¬¨dÎl©r Li½Gr¤l'¡` '´dÎz¤` ƨY§k©x«¥aE Y§¨r®¨a¨U§e gY§¨ l©k`§ «¨e 0 'd wxt x iwxt e"dl ch. 5 zy t z zea` r a w y a 774 Aug 3•4, '07 • f"qyz a` mgpn 'k This Shabbat is the 316th day (of 355), 46th Shabbat (of 51) of 5767 gi:g mixac ...©JrgM L§²l o¬¥]rP©d `Ed À iM ´¦ Li½Gr¤l'¡` '´dÎz¤` ƨY§x©k«¨f§e The Art & Science of Saying Thank You Hi, it's Phil • I'm getting personal again. Hope you don't mind; sometimes it's the best way for me to get my point across. I have a very strong childhood memory of my immediate post•Bar Mitzva period. The Bar Mitzva was a great experience all around, and the gifts made it even better. But then came... THANK YOU NOTES. My father z"l had ordered personalized stationery for me • first time I ever had any. That was exciting. But every day after school, I spent what seemed like hours sitting at the table with my mother a"h looking over my shoulder and supervising the notes. I don't remember what the daily quota was, but I do remember that the writing of the notes went on for many days. Dear Aunt and Uncle So•and•So, Please accept my sincere thanks for your • "stop", my mother would say, "make the loop of the L in 'please' wider." "No, too wide, it looks sloppy, let's do this one again." After many of these false starts, with loops that were too long or too short, too wide or non•existent, I asked what difference it made. On the occasion of our going to And my mother's answer • which I a baseball game on the day probably didn't appreciate all those that this Torah Tidbits "hits the years ago, helped me greatly in later newsstands", we have moved years, to understand and appreciate the Shabbat times to the back part of what we learn from Parshat cover in an expanded format. Eikev. My mother taught me that p.4 Whether or not you have enjoyed the baseball shtick last Early Shabbat Minyan Mincha before Plag • This week: week and this, we will IY"H return to the "old" format for 5:55pm (Plag•6:09pm) Shabbat times in this very box Motza'ei Shabbat 9:30pm next week. Comedy Show •see BackPages

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1 Ranges are FRI•FRI 19•26 Menachem Av• (August 3•10) Earliest Talit & T'filin 5:01•5:06am Sunrise 5:56•6:01am Sof Z'man K' Sh'ma 9:20•9:22am (Magen Avraham: 8:29•8:32am) Sof Z'man T'fila 10:28•10:29am (Magen Avraham: 9:54•9:56am) Chatzot 12:45½•12:44½pm (halachic noon) Mincha Gedola 1:20•1:19pm (earliest Mincha) Plag Mincha 6:09•6:04pm Sunset 7:39•7:33pm (based on sea level: 7:34•7:28pm)

17•18 Av are associated with two tragedies • one old and one in relatively recent times. A Taanit Tzadikim is recorded on the occasion of the extinguishing of the Western lamp of the p.4

Orthodox Union OU ISRAEL OU Kashrut • NCSY • Jewish Action Seymour J. Abrams • Orthodox Union • Jerusalem World Center NJCD / Yachad / Our Way • Kharkov OU Israel Center programs • Makom BaLev • Lev Yehudi Synagogue Support Services • IPA OU Pearl & Harold M. Jacobs ZULA Center • Machon Maayan OURadio.org • Young Leadership NESTO • Beit Kharkov • OU Israel Communities Project Areivim • OU West Coast OU Kashrut in Israel... Stephen Savitsky, President, Orthodox Union Yitzchak Fund, President, OU Israel Harvey Blitz, Chairman of the Board, Orthodox Union Rabbi Emanuel Quint, Senior Vice President Rabbi Tzvi Hersh Weinreb, Exec. Vice President, OU Prof. Meni Koslowsky, Vice President Eliezer Edelman, Exec. Dir. Operations and Management Rabbi Dovid Cohen, Vaad member Headquarters: 11 Broadway, New York, NY 10004 Stuart Hershkowitz, Vaad member 212•563•4000 • website: www.ou.org Moshe Kempinski, Vaad member Sandy Kestenbaum, Vaad member Zvi Sand, Vaad member Produced, printed*, collated, and folded in•house Harvey Wolinetz, Vaad member Phil Chernofsky • (02) 560•9124 Rabbi Avi Berman, Director•General, OU Israel [email protected] • www.ou.org/torah/tt Menachem Persoff, Director of Programs, Israel Center Advertising: Ita Rochel Phil Chernofsky, Educational Director and TT editor [email protected] • (02) 560•9125 22 Keren HaYesod • POB 37015 • Jerusalem 91370 TT Distribution • [email protected] • 0505•772•111 phone: (02) 560•9100 • fax: (02) 561•7432 OU Israel and Torah Tidbits do not necessarily endorse the email: [email protected] • website: www.ouisrael.org political or halachic positions of its editor, columnists, or advertisers, Torah Tidbits and many of the projects of OU Israel are nor do we guarantee the quality of advertised services or products assisted by grants from The Jewish Agency for Israel 2 yly oirn dkxa m¨lFr¨d K¤l«¤n Epi«¥Grl'¡` 'd dY© ¨ ` KEx¨A (o¤t«¤B©di¦ x§R l©r§e o¤t«¤B©d l©r[§e]) (d¨l¨M§l©M©d l©r§e d¨i§g¦O©d l©r) (u¥r¨di¦ x§R l©r§e u¥r¨d l©r[§e]) ,d¨a¨g§xE d¨aFh d¨C§n¤g u¤x«¤` l©r§e ,d¤c¨V©d z©aEp§Y l©r§e rF«© A§U¦l§e D¨i§x¦R¦n lFk¡`¤l ,Epi«¥zFa£`©l Y§¨l«©g§p¦d§e zi«¦¨v¨x¤W l©r§e ,L¤O©r l¥`¨x§U¦i l©r Epi«¥Grl'¡` 'd `¨pÎm¤g©x .D¨aEH¦n L«¤g§A§f¦n l©r§e ,L«¤cFa§M o©M§W¦n oFI¦v l©r§e ,Lxi¦ «¤ r m¦i«©l¨WEx§i ,Epi«¥n¨i§a d¨x¥d§n¦A W¤c«rT©d xi¦r m¦i«©l¨yEx§i d¥p§aE .L«¤l¨ki¥d l©r§e r©A§U¦p§e D¨i§x¦R¦n l©k`rp§e D¨p¨i§p¦a§A Ep«¥g§O©U§e ,D¨kFz§l Ep«¥l£r©d§e d¨x¢d¨h§aE d¨Xªc§w¦A di«¤¨ l¨r L§k¤x¨a§pE ,D¨aEH¦n

.d¤G©d z¨A©X©d mFiA § Ep«¥vi¦l£g©d§e d¥v§xE zaya .d¤G©d W¤c«rg©d W`rx mFi§A ,d¨aFh§l Epx§ «¥k¨f§e yceg y`xa .d¤G©d zFS©O©d b©g mFi§A Ep«¥g§O©U§e gqta .d¤G©d zFrªa¨X©d b©g mFi§A Ep«¥g§O©U§e zereaya .d¤G©d oFx¨M¦G©d mFi§A d¨aFh§l Epx§ «¥k¨f§e dpyd y`xa .d¤G©d zFMªQ©d b©g mFi§A Ep«¥g§O©U§e zekeqa .d¤G©d z¤x«¤v£r¨d b©g i¦pi¦n§X©d mFi§A Ep«¥g§O©U§e r"nya u¤x«¨`¨d l©r L§N d¤cFp§e ,lrM©l ai¦h¥nE aFh 'd dY© ¨ ` i¦M (o¤t«¨B©d\D¨p§t©bi¦ x§R l©r§e) (d¨i§g¦O©d l©r§e) .(zFx¥R©d\¨di¤zFxi¥R l©r§e) (d¨i§g¦O©d l©r§e) u¤x«¨`¨d l©r 'd dY© ¨ ` KEx¨A .(zFx¥R©d\¨di¤zFxi¥R l©r§e) (o¤t«¨B©d\D¨p§t©bi¦ x§R l©r§e)

3 Dear TTreader, We usually do not leave the complete color pages (first two and last two of the hard copy), but this time we felt that it would be nice to show it to you in its entirety. Just realize that what is the first page of this document is the back cover of Torah Tidbits. The second page is the real front page. The third page is the second page of the hard copy, and the fourth page is the inside of the back cover. Also realize that the hard copy is about half the size of the pages of this PDF document. Also, just for your information, these words are being written and this PDF file is being prepared for the website (and for the email) on Wednesday night, just after our return to the Israel Center from a baseball game at Gezer field between Raanana Express and Modiin Miracle. (Modiin won 8•5.) We went with two busloads of Israel Center people and a good time was had by all. It was the fact that we went to the game on the day that this week's issue (hard copy) came out that explains the combination chart of Shabbat times and IBL statistics above. Enough of that for now; on to the continuations of the Lead Tidbit, the Word of the Month, the Sedra Summary, and the rest of Torah Tidbits.

Lead Tidbit cont. from Front Page WORD of the MONTH cont. from p.2 we must always say "thank you" when someone does A weekly TT feature to something for us (all mothers teach that), and that thehelp clarify practical way you say thank you is a reflection on you and it and is conceptual as• important in one's true appreciation of what is being done pects of the Jewish Calendar, thereby en• for him. (I know that was a long and difficult sentence to hancing our appreciation of G•d's understand • let's try again.) gift to Am Yisrael of HaChodesh No "thank you" or a sloppy "thank you" does not say much HaZeh Lachem... • to you or the recipient of your thanks • for how much you Menora (corresponding to which really are appreciative. A sloppy thank you tells we thehave a NER TAMID in shuls) recipient that you don't really care, and it indicates to you in the time of Achaz. yourself that you don't really care. A fast of this type is not imposed on the community at large, When a Jew takes a drink of water, he/she is required to therefore, it is not a Taanit say a bracha. Not saying one is variously equated Tzibur. to It is, rather, a fast that stealing from G•d and to using that which is His withoutsome individuals accept upon proper redemption • in other words, sacrelige. Saying the themselves, but can be viewed wrong bracha is not proper, of course, and so is thought• as fasting on behalf of Klal lessly zipping through the SHE'HAKOL at warp speed with Yisrael. no possibility to have Kavana. A sloppy bracha is a sloppy The dates are also associated thank you. It does not show G•d (so to speak) or yourself, with the Arab riots of 1929, which resulted in 133 Jewish that you really are appreciative. If we really believe that deaths in Hebron and Tzfat. The G•d is the source of all blessing, and that He is our G•d,Arab attacks occurred in many and that He is King of the Universe, and that everythingother locations, including that exists was brought into existence by His Word, then Jerusalem. It was the Mufti of we should take the extra few seconds (that's all it wouldJerusalem who stirred the Arabs take) to say a bracha correctly, clearly, and with Kavana. into a violent frenzy, that led to the violence that continued for The science of a bracha includes what bracha to say andabout a week. Many Jews from various details of halacha related to brachot. The art is how Hebron fled to Jerusalem during we say it. this period. 4 In the context of the opening p'sukim of the sedra, the word EKEV means "in the wake EIKEV STATS of..." (following G•d's words). 46th of the 54 sedras; 3rd of 11 in D'varim Rashi takes the word to indicate mitzvot that people belittle and crush under their heel. With the careful Written on 231.83 lines in a ; observance of these mitzvot, G•d will keep His side of the rank:14 deal. 10 Parshiyot; 6 open, 4 closed Baal HaTurim presents a mini•mussar lesson based on the 111 p'sukim • ranks 26th (4th in D'varim) choice of the word EKEV. The heel represents humility, in Same as Vayikra, but larger that it always follows the toes and the rest of the foot (and body). Since it does not initiate action*, it does not run 1747 words • ranks 16th (3rd in D'varim) the risk of becoming arrogant. We must realize that Same number of words as Ki Tavo; Ki Tavo humility is an important key in our following G•d's words. has more p'sukim; Ekev has more letters Thus, the opening words of the sedra can be saying: "If 6865 letters • ranks 14th (3rd in D'varim) you are humble and follow G•d's commands, then..." (Note also that the heels support the entire body.) Ekev's p'sukim are long • 3rd longest in the Torah in words and letters per pasuk. This *This does not suggest that initiative is a negative accounts for rise in ranking in the words and character trait. Done properly, while safegaurding letters categories. against arrogance (shall we say), it is admirable and very positive. Mitzvot [S> 7:17 (10)] Do not wonder how it will be possible to prevail against the many nations in the 8 of the 613 mitzvot, 6 pos. 2 prohibitions Land and do not fear them. The miracles witnessed in Egypt (and in the Midbar) will be repeated with other nations. Conquest of Eretz Yisrael will be slow so that the Land will not be overrun by wild Aliya•by•Aliya animals. Ponder this... Commentators ask, could not Sedra Summary G•d Who split the sea and performed countless other miracles, prevent the problem with animals Numbers in [square brackets] are the Mitzva•count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot.without drawing out the period of conquest? They A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the explain that the period from Yetzi'at Mitzrayim until perek and pasuk from which the mitzva comes. entering the Land was supernatural, filled with miracles, but it was an unnatural time. Food from [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the heaven, miraculous well•water, clothes that we did beginning of the parsha; (Z) is the number of p'sukim in not outgrow, shoes that did not wear out, and the parsha. protection from the Clouds of Glory, all demonstrated G•d's special relationship with the People and helped develop within them a special Kohen • First Aliya • faith in G•d, but was not to be their way of life. Just as the fetus is protected and provided for 25 p'sukim • 7:12•8:10 during gestation and then emerges from the womb into the less perfect but "natural" world, so too [P> 7:12 (5)] Moshe Rabeinu reiterates the Israel is soon to emerge from its womb to face the "simple" deal that HaShem offers us: If we observe reality of the natural, "real" world. Hence, the the mitzvot then He will keep the promises that He warning about the animals. One can say that by made to our ancestors. He will love us, bless us, and warning us about the length of the period of conquest, G•d is telling us that the period of open see to it that we flourish. We will be the mostmiracles is ending (not completely), but a more blessed among all the nations. exciting, more alive, more "real" period is to come. It behooves us to consider this fact that G•dNo one will be able to stand before Israel. [This is as repeatedly presents us with the alternative results it SHOULD be, but its happening in reality depends of our faithfulness to Him and the opposite. This is on our collective "behavior".] The idols of the nation what makes the second passage of the Sh'ma (see shall be destroyed and we shall not desire their rich later in this sedra) so important to our daily routine. trappings. It is forbidden to derive benefit from the Although there is much overlap between the first adornments of idolatry, even if they have not been two passages, it is the second one that states "the worshiped [428,L22 7:25]. Nor may we have Deal", and it is supposed to be a (twice) dailyanything to do with idolatry, directly or even reminder and warning. periph• erally. We may not benefit from that which Following this, Moshe issues another of the many is consecrated to idolatry [429,L25 7:26]. warnings against idolatry.

5 [S> 8:1 (18)] All that G•d commands us in the vital lacking under those circumstances. Torah is for the purpose of living... in Eretz Yisrael. In the Midbar, Moshe taught us to thank G•d for This is an oft•repeated theme of Moshe's our sustenance • the Manna. This is the theme of words to the new generation that is soon to the first bracha of Birkat HaMazon. When Yehoshua cross the Jordan River. It emphasizes the brought the People into Eretz Yisrael, he inspired the 2nd bracha, acknowledging that there is much interdependence and inseparable nature of the three more to thank G•d for • the Land, the Torah, the fundamen• tal events that define the Jewish People • the Covenant with HaShem. These add the spiritual Exodus, Matan Torah, and entry into Eretz Yisrael. dimension to the otherwise physical act of eating. Moshe next asks us to remember the experiences of the years of wandering, the miracles as well as the tribulations. That was a testing period which set the Levi • Second Aliya • stage for real life in Eretz Yisrael. The Land is beautifully described and the Seven 13 p'sukim • 8:11•9:3 Species are enumerated. Until now, the People have periodically displayed This gives prominence to grain products (bread, lack of faith in G•d in troubled times (hunger, thirst, pastry, etc.) in the realm of brachot and givesfear). At this point, Moshe issues a very different priority to wine and the five special fruits (among kind of warning. When the People will enter the the Seven Species • the other two are grains). Land, successfully defeat the nations therein, and The Torah commands us to "bench" after mealsbegin to benefit from the spoils of war and the bounty of the Land, the potential exists to discount [430,A19 8:10]. G•d's role in their good fortune. Moshe warns: be careful to remember the One Who took us out of Egypt and fed us in the wilderness. Do not say: look what I accomplished with my own powers. Always Chazal augmented this rule with a wide range of remem• ber that it is G•d who continuously keeps brachot to be recited before and after partaking of his promises to our ancestors. food, by which we express our appreciation and The Torah's point can be seen reflected in Birkat thanks to G•d for the bounty of His world. So too, HaChodesh. In our text for Rosh Chodesh benching the Sages required us to say brachot before (next Shabbat IY"H), we ask for many good things mitzvot, as well as blessings of praise, request, and in life. One item, we ask for twice • YIR'AT acknowledgment • to make us con• stantly aware SHAMAYIM, fear (reverence) of G•d. Why twice? of G•d and His role in the Creation and continuing Per• haps, because after asking for it the first time, mainte• nance of the world. we ask for a life of wealth and honor. If G•d were Based on the words of the command to say Birkat to grant that request, it would be important for us HaMazon, we are not only thanking G•d for the to ask for YIR'AT SHAMAYIM again. food, as would be expected, but also for the Land. This is reflected in the texts of Birkat HaMazon and [P> 8:19 (2)] Know well that turning from G•d "Al HaMichya" Since Birkat HaMazon is a mitzva towards idolatry will result in annihilation, as it which applies in all places (not just in Israel),does for other nations. commentaries ponder the sig• nificance of the [Perhaps we can infer this additional point: Don't reference to the Land. think that the specialness of the relationship G•d Ramban says that when one looks back at the had with the Avot and the special relationship He oppression in Egypt and remembers the harshness has with us allows us to turn away from G•d and of the Wilderness, and is now enjoying the bounty embrace idolatry with impunity. It does not.] of the , there is special cause to [P> 9:1 (26)] Notwithstanding the might of the thank G•d. Even during times of exile, the significance of the Land (and the Torah) to the life nations we are about to face, have confidence that of the Jewish People must not be overlooked. To G•d will lead us to victory. paraphrase a chassidic interpretation of the pasuk Note that the words that Moshe uses to describe which commands us to "bench": One can eatthe nations that we will face in Eretz Yisrael are anywhere and be satisfied physically, but to be very similar to the words used by the Meraglim spiritually satisfied as well • that happens only in when they panicked the People with their evil THE natural environment of the Jew and his Torah report on the Land. Moshe is not glossing over the • in Eretz Yisrael. Perhaps this is why Seferdifficulties that lie ahead. He is rather instilling con• HaChinuch speaks of the brachot for Torah•learning fidence in the People that will come from faith in in the same context as Birkat HaMazon. "And you G•d and His promise to fight on our behalf. If an will eat and you will be satisfied..." • this refers to enemy is strong, you don't mislead the people by both physical and spiritual food • food of the body saying that he is weak. You tell the truth and and food for the mind and soul. explain the special protec• tion and help that we The implication of Ramban's words is that only in will have in battle. Eretz Yisrael can one be genuinely fulfilled in the performance of mitzvot. One can keep (many) mitzvot outside of Israel, but there is something 6 Elazar. Moshe also tells of the special role given to Shlishi • Third Aliya • the tribe of Levi as a result of the (improper) 26 p'sukim • 9:4•29 behavior of the rest of the People. The juxtaposition of the breaking of the Moshe next "put things in perspective". We must not Luchot and the death of Aharon teaches us think that we deserve all that G•d is giving us, but (among other things) that an irreparable, rather we must remember the many times weinvalid Sefer Torah is to be buried next to a Talmid angered G•d in the wilderness AND even at Sinai! Chacham. (Baal HaTurim) [Some mitzva•counters consider this ZACHOR to be among the 613; Rambam and the Chinuch do not. This does not, however, minimize the significance Chamishi • Fifth Aliya • of this command. Some people have the custom of reciting a list of 6 or 10 Remembrances daily after 20 p'sukim • 10:12•11:9 Shacharit.] [S> 10:12 (20)] "And now, People of Israel, what Moshe now recounts for the People the devastating does G•d want from you? ONLY to revere Him, follow event of the Golden Calf. How glorious the events His ways, love Him, and serve Him with all your should have been when Moshe descended the heart and soul. To fulfill all that He commands • for Mount with the first Luchot. Moshe tells how G•d our own good." wanted to destroy the People and how he (Moshe) smashed the Luchot, interceded on behalf of the Moshe tells the People that even though G•d is the People, and returned to the mountain for anMaster of all, He has a special relationship with our additional 40 days and 40 nights of fasting and ances• tors and their descendants (us). We must not prayer. be stubborn; we must be good, for G•d is truly great and not subject to bribery. Aharon too was subject to G•d's anger. We are required to especially love the convert Rashi explains that G•d was angry at Aharon for [431,A207 10:19] • we know how being a stranger "going along" with the People as far as he did. The among others is. impli• cation, is that Aharon lost his sons as a result of G•d's anger with him. Moshe's prayers on behalf Revere G•d [432,A4 10:20], serve Him[433,A5 of his brother were partially successful • Aharon's 10:20], cling to Him (by adhering to Torah scholars) other two sons lived. [434,A6 10:20], and swear in His Name [435,A7 10:20] when necessary to swear. Inter alia, Moshe mentions other places and events where the People angered G•d. Moshe tells the People that he smashed the Luchot when he saw the Golden Calf. He also tells them of the different “arguments” he put before HaShem to Rambam counts the commandment to pray daily as obtain His forgiveness. Biblical, based on "and Him you shall serve" and "and to serve Him with all your heart", (and other similar texts,) defining service of the heart as R'VI'I • Fourth Aliya • prayer. Ramban, on the other hand, holds that prayer is a rabbinic mitzva altogether, albeit inspired by the p'sukim in the Torah and stories of 11 p'sukim • 10:1•11 the Avot, who prayed on various occasions. [P> 10:1 (11)] Moshe continues by telling about At first look, it seems problematic that there is no the second set of Luchot and the ARON constructed specific command in the Torah "Thou shalt daven" to contain them. (or words to that affect). The use of the indirect form • serve Him, serve Him with all your heart, Rashi explains that this ARON was not the one what is service of the heart? Answer: Prayer • made by Betzalel for the Mishkan. That came later. leads to different views on exactly what is Specifically, the construction of the Mishkan and its commanded here. furnishings did not take place until after Yom Kippur. Moshe came down with the second set of But if you think about it, SERVE HIM WITH ALL Luchot on Yom Kippur. Where was he to put them? YOUR HEART is the best way to command us to This ARON was made to contain the LUCHOT until daven, because it tells us clearly the high premium THE ARON would be built. Rashi says that this was placed on KAVANA in respect to davening. Of the ARON used to accompany the people into battle course, all mitzvot should be performed with • the ARON of the Mishkan did not go to war until proper intention, thought, and feeling. But if one the time of Eli HaKohen. It should not have, and as falls short in the Kavana depart• ment, most a Divine punishment, it was captured by the enemy mitzvot are still acceptable that way. With and kept from us for many years. davening, kavana is the whole story, not just a component of the mitzva. This is so, specifically He then tells of the travels of the People, the death because the Torah did NOT command us to pray, of Aharon (again), and the succession of his son, but rather to serve G•d with all our hearts. 7 He is our G•d and He formed a mighty nation from a family of 70 souls. Love Him and do His mitzvot (do Haftara • 27 p'sukim • His mitzvot out of love for Him). Learn the lessons of Jewish history • the miracles and wonders of the Yeshayahu 49:14•51:3 Exodus, the crossing of the Sea, and the punishment 2nd of the 7 Consolation Haftarot read between 9'Av of Datan and Aviram (here singled out for their and Rosh HaShana. G•d's message through the arrogant, unforgivable insult to Eretz Yisrael, as prophet, is that He has not forgotten Zion nor opposed to Korach whom Moshe was able forsaken to His People. It might seem that He has forgive, sort of). abandoned His People and His Land, but there will Once again, Moshe emphasizes that the purpose of come a time when the People will return to their mitzvot and the proper environment for Torah is roots and be restored to their Land. Exile is not Eretz Yisrael. permanent; there was never a "divorce" between G•d and the People of Israel. G•d will help in the battles against the mighty nations that oppress His Shishi • Sixth Aliya • People. G•d has (will) comforted Zion; the desolated areas will flourish; joy and gladness, thanks and 12 p'sukim • 11:10•21 song will be found in Zion.

[S> 11:10 (3)] The Land that the People are about to enter is a land that is "accountable to G•d" in THE JERUSALEM INSTITUTE obvious (and less obvious) ways. G•d is demanding OF JEWISH LAW of it and of its soon•to•be inhabitants (us). The main physical distinction mentioned is Israel's reliance Rabbi Emanuel Quint, Dean upon rainfall. G•d is demanding of the Land of Israel and of the Lesson #389 People of Israel • always, from one end of the year to the other. Recessing for Lunch [S> 11:13 (9)] This Aliya concludes with a restating of the "deal" that opened the sedra. This A few days ago I saw that the workmen who were making repairs on the building next door to where I parsha is the second passage of Shma. If we keep reside stopped work at about 11:30am, sat down in the the mitzvot then we will have bountiful rain and shade under a tree, and each man took out a box or pail abundant yields; if not, then... and took out some food to eat. In T. Shabbat (10a) the The juxtaposition of the mitzva of davening and Talmud records a discussion concerning the minimum G•d's promise of bounti• ful rain teaches us to amount of time the judges are required to sit in Beit include the mention of G•d as Rainmaker and the Din. It appears that immediately after the morning request for rain in the Amida, i.e. MASHIV HARU'ACH... and V'TEIN TAL U'MATAR.. prayers, the judges went into the court room to hear cases and they did this without taking out any time for T'filin, Torah learning, and Mezuza are restated as is eating. The question therefore arose: Until when must the correlation between mitzvot and long life in the they sit in judgment? The answer given by the Talmud Land. This second portion of the Shma is one of the is that they must sit until the time of the midday meal. two passages in a Mezuza and one of the four The Talmud points out that the scholars ate their first portions in T'filin. meal in the sixth hour. In Jewish law the hours are calculated by taking the amount of daylight and dividing by twelve. Thus assuming a day equally Sh'vi'i • Seventh Aliya • divided between night and day, we would have twelve equal daylight hours from 6:00am to 6:00pm and the 4 p'sukim • 11:22•25 scholars would eat between 11:00am and noon. There is a difference of opinion among post•Tal• mudic [S> 11:22 (4)] Once again, the "deal" that the authorities whether the mandatory meeting time of Beit sedra began with is repeated at its conclusion • If Din is until 11:00am, until noon, or sometimes in we will keep all the mitzvot, motivated by a love of between. Alfasi (1013•1103; on Shabbat 10a) says that G•d; if we follow in his footsteps (by performing acts they must sit until the sixth hour and Asherei of kindness) and cling to Him... then we will prevail (1250•1327 T. Shabbat 1:20) following him, uses the against mightier nations than ourselves. Every place exact same language. The word “until the sixth hour” in Eretz Yisrael that we walk upon, will be ours. No would seem to indicate until the beginning of the sixth one will stand up against us. The sedra concludes hour, which is about 11:00am. Rambam (1135•1204, with promises of successful conquest of the Land • if Laws of Sanhedrin 3:1), however, states that the judges we keep our side of the deal. That's all it takes. must sit until the end of the sixth hour, which would be These 4 p'sukim are too. until noon. Tur (1270•1340, chapter #5) holds that the

8 law is in accordance with Rambam. Rabbi Yosef Karo option. It is almost impossible to daven while the bus is (author of the Shulchan Aruch (1488•1575) in hisin motion, especially if the bus driver suddenly steps on Kesef Mishna commentary on Rambam and in his Beit the brakes or the accelerator, or makes a turn. It is a Yosef commentary on Tur, questions the holdings of wonderful thing in Jerusalem that many organizations Rambam and Tur. He concludes that the law should be that schedule very early in the morning departures for that judges must sit until the beginning of the sixthwherever they are going very often provide that we will hour rather than until the end of the sixth hour. These meet outside a shul and that the meeting time is at the comments serve as the basis of R. Karo’s statement in time that the shul concludes its shacharit services. This Shulchan Aruch that Beit Din sits until the end of the gives those who might not have had a chance to daven fifth hour, that is, until 11:00am. Bach in with his a minyan to do so before departing on the trip. commentary on Tur and Falk in his Prisha commentary The organization also often provides a snack. More and on Tur write that Rambam and Tur certainly are aware more organizations from overseas are using these of the Talmudic admonition that a scholar mustmethods to see that when the tourists go home to their commence his midday meal no later than before noon. own countries they will have had the experience of Accordingly, they explain Rambam and Tur do notdavening on a tiyul. More and more organizers of trips literally mean until the end of the sixth hour or noon, that will include eating along the way provide bottles of rather they are referring to a time approximately a few water so that the participants can wash their hands minutes before noon. R. Shabatai Cohen (Schach) cites before eating. This is almost always followed up by Falk with approval. R. Yechiel Michal Epstein (Aruch benching together. This lesson started off by discussing haShulchan, 1829•1908) attempts to reconcile all the the lunch of the worker. We are all workers in the previous views as follows. All agree that Beit Din must House of G•d and should act as such. Hearty appetite. be in session until 11:00am. In addition, the judges, if they desire, may remain in session from 11:00am until The topic of this lesson is more fully discussed in just before noon. However, the judges must adjourn to Volume 2, chapter 5 of Jewish Jurisprudence. Copies eat at least a few minutes before noon according to all of this volume can be purchased at local Judaica authorities. Tur, after stating that Beit Din sits until bookstores. Questions to [email protected] noon, adds that after this time Beit Din is no longer required to sit in session. The language is also used by R. Moshe Isserles in his emendations to Rabbi Karo’s Spiritual & Ethical Issues Shulchan Aruch. R. Yoel Sirkes, (Bach) comments that in the Stories of Sh’mot judges should not think that they are prohibited from sitting in judgment in the afternoon because they would be neglecting the study of Torah. Therefore judges Moshe and Par’o [4] should be told that their function is so important they by Dr. Meir Tamari the may resume sitting in judgment in the afternoon after they have eaten. Rabbi Epstein in AruchMoshe's first meeting with Par'o had resulted in a new HaShulchan after analyzing the various authoritiesdecree of persecution for Israel. Now Hashem speaks to concludes that the preceding rules were followedhim again with a new dimension to his mission, prior to during Talmudic times. At the present time, however, the next meeting with Par'o. This dimension contains the courts always reconvene after the midday meal. Inessence of the Exodus and explains why it is so central discussing this topic, the Talmud and codes alsoand basic to Judaism. Therefore it is introduced by the use mention that provision should be made for recessing of Hashem, not Elokim, Shaddai or any other form G•d's the afternoon session in order to afford the participants Name (Shmot 6:6). "Hashem refers to Himself as the One an opportunity to recite the afternoon prayers. This is Who exerts His will independently of existing conditions, something that more and more professionals andeven completely in spite of or against them. With this moment, a completely new world is to enter the realm of businessmen do nowadays. They break to daven Mankind, a world which to be independent of all those Mincha. Similarly, more and more people also beak for conditions which hitherto had governed the events of davening maariv. This is also true on outings. Veryworld history" (Rabbi S. R. Hirsch). "I am Hashem; often before we board a bus back to Jerusalem I state because I give existence to all that exists, not only when I that we will daven maariv before we board the bus.created them but throughout their existence, therefore I Invariable someone will say that we will daven as soon am able to change all reality and redeem them" (Soforno). as the bus arrives at the bus stop in Jerusalem. From experience, I can say that this rarely if ever happens. "I will bring you out from under the burdens of the As soon as the bus arrives, all the men who would have Egyptians, will deliver you from their slavery and will redeem you. And I will take you to Me for a people, I will made up the minyan are running to their cars or to taxis be a Lord to you and you will know that I am Hashem." to get home after a long day. We therefore have to go (Shmot 6:6•7). to the shtiblach to get a minyan for a late maariv. Also, all those planning meetings and conferences should"From these four redemptions, we learn the obligation to include in the schedule of events provision drink for four cups on the Seder night" (Yerushalmi, davening mincha and maariv. Also, davening on the Pesachim 10a) and there are four redemptions foretold for bus while it is on its way to Jerusalem is not a viable the future (Yechezkiel 34:13). They are also the reason for the recurrent reference to the number 4 at the Seder, as in 9 four questions, four children and four verses heading This is the 4th cup of the Seder and was achieved by Magid. Matan Torah where G•d said: "You shall be to Me a The sequence of the verses is the sequence of Jewishkingdom of priests and a holy nation". history as well as the purpose of that history. It seems that this integral union of nation•religion has and The first three expressions correspond to the conditions is still perhaps the most difficult idea of Judaism to referred to in the Brit Bein Habetarim • geirut, avdut and conceive and practice. It is easy to see religion in ritual, inui, albeit the sequence of the Exodus • first release from miracles and personal good works just as it is easy to feel the burdens that is the suffering, then release from the spirituality in prophetic visions and divine prayer. It slavery and then the redemption that corrects the status of seems difficult to see and feel G•d in national economics, geirut • is opposite to the order foretold to Avraham. The diplomacy, war, urban planning and social legislation. fourth expression, "I will take you to be a nation for Me", "These are the social laws that you shall set before them is both the purpose of the redemption and also the method (Shmot, 21:1). How can Chazal say: 'Before them and not whereby Hashem becomes their G•d. before the nations of the world', when every nation has mishpatim? Only with us are mishpatim a form of divine "I will bring you out from under the burdens of the Egyptians": worship" (Menachem Mendel of Kotsk). "Why were the spies reluctant to enter Eretz Yisrael? As long as they This refers to the financial burdens suffered by Israel were in the desert and supported by His miracles they since the labored for Egypt without payment (Midrash were able to achieve spirituality and religiosity. However, Hagadol), alternatively this refers to the special taxes when they would enter the Land their parnassah, their imposed on them (Abarbanel). defense and their social living would all have to be Seeing a connection between SIVLOT, burdens, and through natural means. They feared that they were not of a SAVLANUT, tolerance, R' Simcha Bunem of Psyscha religious level to do so, so preferred to remain in the taught that redemption became imperative when Israel desert" (Shem Mi Shmuel). tolerated their slavery and exile, otherwise they would "In these few words 'to Me for a people' lies that which is have disappeared. Our own national experience of galut is so absolutely unique to Judaism. Judaism founded by G•d that in it a people can become accustomed to degrada• is no a religion in the customary application of the word. tion, suffering and abnormal social living, so that these Here G•d founds not a Church but a Nation, a whole seem normal and destined. national life is to form itself on Him. Later, in our history "Hashem brought them out of their tolerance of exile and when the people relegated their relationship to G•d to of its pernicious effects and that was the beginning of sacrifices and life in the Temple, thus entrenching their redemption" (R' Menachem Mendel of Kotsk). We themselves against reproaches of social sins and social have been shown in our own times that this awareness of degradation, Yermiyahu (Ch. 8) thundered that they exile and a desire to end it are preconditions themselves for should be the temple of G•d. Although He deliverance; 19th century Jewish self•defensecommanded offerings He did not want a congregation to organizations, Chovevei Tzion, land purchases forbring offerings, but rather by that offering to constitute us settlement, aliyot and political Zionism all precededinto a nation of G•d" (Rabbi S. R. Hirsch, Shmot 6:8). statehood. "I will deliver you from their slavery": MISC section • contents: This refers to the physical rigor of labor and the[1] Vebbe Rebbe unnecessary, unsatisfying and degrading methods and kinds of work, inflicted by the Egyptians (Shmot Rabba [2] Candle by Day 1:13•15). [3] From Aloh Naaleh This also teaches that the Exodus was not a slave revolt whereby Israel freed itself nor was it the result of Par'o's [4] Wisdom and Wit magnanimous declaration of emancipation, nor due to Moshe's role as a liberator, but solely due to G•d's [5] Portion from the Portion intervention in human history. [6] MicroUlpan "I will redeem you": The Torah (Vayikra 25:47•49), describing how one who [7] Torah Kidbits sold himself because of poverty became freed, uses the term redeemed in reference to the obligation of his [8] Parsha Points to Ponder kinsman to pay for his release. So too, here G•d foretold how He would redeem them from the stigma of slavery by [9] Torah from Nature taking them out of Egypt. Rabbi Avraham HaKohen Kook [10] Pirkei Avot stressed that even if they had been freed, if not for the Exodus they would have reverted to slavery. The Seder [11] from Machon Puah does not commemorate the freeing of slaves but rather the Exodus from galut. [12] From the desk of the director "And I will take you to Me for a people and I will be to you a Lord": 10 [1] From the virtual desk of the OU and joint work is done for the majority (can we assume that?) (see Shulchan Aruch, OC 307:3). Regarding the VEBBE REBBE fact that he takes an elevator in a way that Jews benefit The Orthodox Union – via its website – fields questions of from, consider the following. The Mishna Berura (276:27) all types in areas of kashrut, Jewish law and values. Some says that one can ask a non•Jewish worker to do dishes on of them are answered by Eretz Hemdah, the Institute for Shabbat (which need not include melacha) and it is not a Advanced Jewish Studies, Jerusalem, headed by Rav Yosef problem that the non•Jew will light a candle to help. In Carmel and Rav Moshe Ehrenreich, founded by HaRav fact, although a Jew may not benefit from melacha done Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to by a non• Jew of his own accord on behalf of a Jew, here serve the National Religious community in Israel and he may benefit from the candle later, as the non•Jew lit it abroad. Ask the Rabbi is a joint venture of the OU,for his own benefit. Although the Jew may not benefit Yerushalayim Network, Eretz Hemdah... and the Israel immediately from the light (or in this case, the elevator) Center. The following is a Q&A from Eretz Hemdah... that is probably because he initiated the work. Furthermore, there must be a legitimate independent I have an idea to enable Jews to have reason for the non•Jew to have gotten involved in the activity. Therefore, one cannot suggest to a non•Jew to go Q non•Jews operate an elevator forup together to a certain floor and have him use the them in a permitted way. In a big elevator to get there (see Shemirat Shabbat K'hilchata building, maintenance workers do work on 30:52). Therefore, if the workers understand the plan and different floors throughout the day. If we get purposely go with the Jew as a favor, it would be a the management company to tell the workers problem to benefit from their service on his behalf. If it is a safek whether their intention was for the Jew, the matter to schedule work that has to be done on floors is unclear (Mishna Berura 307:24 & 276:15, Biur where shomrei Shabbat live at the time of day Halacha, ad loc.). when they return from shul, it should beThere is more to say on the topic, but it appears that the permitted. Is this correct? plan has merit (especially for cases of great need) but is not always feasible for pragmatic and/or halachic factors. We will deal only with your specific idea. Other factors that are involved in the use of a regular Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly A elevator are found in Bemareh Habazak II, 23. parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or A non•Jew may do melacha (work) for a Jew if he does so www.eretzhemdah.org. And/or you can receive Hemdat for his own purposes. One example is when he gets paid Yamim by email weekly, by sending an email to per•job (as opposed to per time). Then even though the [email protected] with the message: Jew benefits directly from the action, we say that the non•Jew does it for his wages (Shulchan Aruch, OC Subscribe/English (for the English version) or 243:1•2). However, even so, the Jew may not tell him to Subscribe/Hebrew (for the hebrew version). Please leave do the work specifically on Shabbat (ibid. 307:4). If the the subject blank. Ask the Vebbe Rebbe is partially funded non•Jew does the work for his own direct benefit, a Jew by the Jewish Agency for Israel may tell him to do it even if he also benefits. For example, if a Jew sees a flood in their joint building, he may tell his [2] Candle by Day non•Jewish neighbor (at least before Shabbat) to fix it because the non•Jew will have his own welfare in mind. It is difficult for one who has arrived at a certain This would seem to be true in your case. The question is moral understanding not to regard another's whether the Jew tell the non•Jew to do the work that he acting in opposition to it as a piece of willfulness does for his own good but also for the Jew specifically on rather than as an innocent ignorance of that Shabbat? While the non•Jew uses the elevator for his own understanding on the other's part. purposes, he does so at the time the Jew desires it. There are sources that imply that when it is directly for the From "A Candle by Day" by Rabbi Shraga Silverstein non•Jew's benefit, the timing is not a problem (see Taz 307:3 & Biur Halacha to 276:2 in the Nishmat Adam's A Candle by Day • The Antidote • The World of Chazal name). However, it is difficult to rely upon this alone. by Rabbi Shraga Silverstein • Now available at 054•209•9200 In the case you devise, the Jew need not have the non•Jew act because he said so. Rather, he can tell him to not do the work at another time on Shabbat so that the chances [3] CHIZUK and IDUD the Jew will benefit go up. The non•Jew might even decide not to do work at all on Shabbat. The problem for Olim & not•yet•Olim respectively might exist though if the workers would have done their work later and move it up to the appointed time because In Parshat Ekev, Moshe Rabeinu informs the Jewish the Jews asked. people that God has chosen them to inherit the land of Israel, not because they are worthy of that prize, The best approach to permit your idea is to say that the but rather because of the evil of those who presently Jews do not ask the non•Jew to do work for them at all. inhabit the land, and because of the merit of the The maintenance work will not be ordered by the Jews, Patriarchs and the oath made to them. These are very 11 sobering words, to say the least. Moreover, theyavailable at your local Jewish bookstore (or should be). seem to contradict the message delivered to us by Excerpted with the permission of the copyright holder Moshe Rabeinu in last week's parsha. There we were told that we were chosen not because of our great size, but rather because God loves us. The [5] implication is that God chose us for our "quality", not for our "quantity". This certainly implies that qualitatively we are worthy and that this worthiness expresses itself in the spiritual realm. The Ramban resolves this difficulty in his commentary to Parshat Va'etchanan. There he by Rakel Berenbaum explains that the Jewish people always exist on two FEEDback to [email protected] planes. One is the Jewish people at any particular point in history. Sometimes we are worthy, some• V'HAYA EIKEV... times we are not, all depending on the religious and spiritual level achieved by the particular generation. The first section of this week's portion discusses the But there is another plane on which we exist called rewards for abiding by G•d's laws. Things mentioned are that G•d will love us, bless us and make us "Knesset Israel." This is the totality of the Jewish numerous. He will bless the fruit of the womb, of our people in all times, the past, the present, and theland, the grain, the wine, the oil, the calves of our future, including the Patriarchs, the Matriarchs, and herds, and lambs of our flocks (6:13). No one will be the righteous of all generations. The Jewish people sterile, or sick or suffer with the afflictions such as eternal are always worthy qualitatively and trulythe ten plagues (6:14•15). All this EKEV • if only we merit inheriting Eretz Israel. listen to the laws. This sounds so easy. Just keep the laws and look at all we will get. But if we look Our goal must always be to make the Jewish people around us we can see so many people not following of our own generation as similar as possible the to path that G•d has instructed us to follow. Why is Knesset Israel, the Jewish people eternal. this? Rabbi Menachem Schrader, Efrat A hint can be found in the first verse of the portion. It reads V'HAYA EIKEV TISHMA'UN • If only you listen TORAH THOUGHTS as contributed by Aloh Naaleh members to these laws. The Rabbis teach that there is a for publication in the Orthodox Union's 'Torah Insights', a difference when the word VAYHI or V'HAYA are weekly Torah publication on Parshat HaShavu'a used. VAYHI is used when talking about something sad, whereas V'HYA is used when talking about something happy. Our verse uses the word V'HYA • [4] Wisdom & Wit happy. The LEV SAMEACH learns from here that happiness is the secret to mitzva observance. The One of the large contributors to the yeshiva of Rr Rabbis teach, “Just as the only place to preserve Yechezkel Sarna lost all his money, and becamemoney is in the ground, so too the only way to destitute. When R’ Yechezkel organized preserve a mitzvot observance is through happiness. If fund•raising event for the yeshiva, he decided not to we are truly happy, we will want to do the mitzvot invite this man, in order not to embarrass him. To R' and doing the mitzvot will make us happier. Yechezkels amazement, though, the man cameSo what is the secret to happiness. We have to work without having been invited. He also asked to speak, on ourselves to be happy with everything we have, and what he said electrified the audience. but one secret is hinted at in this same verse. The word EIKEV used in the verse is the same word “Once, I too, had lots of money to spend, and I was used for heel. glad to contribute to the yeshiva” he began, "but as you probably know, things have not gone so wellThe heel is the lowest part of our body. The LIKUTEI YEHOSHUA says it is a symbol for being humble. A with me lately. While I lost my money, the one thing person who is sincerely humble will constantly be that still remains with me is the merit of the money I happy. He feels that nothing is owed to him, and gave in those times. feels satisfied with what he has. He constantly has “The entire world revolves” he went on, sand those peace of mind and always feels the joy of life. This with money can find themselves without it the next joy will energize his mitzva performance. day. Learn from me, and contribute while you still Today we are witness to the truth of this verse. We have the means, because one can never tell whatsee so many teens who go “off the derech”. There tomorrow will bring.” are many reasons for this phenomenon, but a lot of times the cause is some unhappiness – whether with Shmuel Himelstein has written a wonderful series for their parents, their teachers, their school, their ArtScroll: Words of Wisdom, Words of Wit; A Touch of friends or themselves. If they could learn to be happy Wisdom, A Touch of Wit; and "Wisdom and Wit" —with their situation no matter what it is then they 12 might not feel that they have to run away from Judaism and could continue to follow the mitzvot. THESE ARE THE ANSWERS The Israel Center with their varied programs forPonder the questions first, then read here teens and adults tries to bring out this happiness to 1) The Ohr HaChayim teaches that the word EIKEV help us all with serving G•d. means AT THE END. The Torah is teaching us that a person who commits himself to Torah and mitzvot is This weeks recipe is made with calf's or chicken feet guaranteed good and joy but not necessarily throughout as a reference to the EIKEV, heel from the portion. life which can be very challenging and difficult. Rather, You might not want to tell how this recipe is made EIKEV, at the end of the story that soul will experience until after everyone tastes it. This jellied dish is an true joy and happiness. old European delicacy that is served as an entree on special occasions. My husband remembers enjoying 2) Rav Gedalya Schorr answers that we are commanded to this and watching his grandmother preparing it.give thanks specifically when it is most difficult to do so Nowadays you might have to order the calf's foot • after one is already satiated. At the moment when we are from the butcher in advance. If you don't want the most prone to fail, after indulging in the material, we hassle to make this recipe, you can buy it ready pause to recognize that whatever physical good we have made. comes from G•D. 3) Rav Volbe explains that the Torah is teaching us a difference between a person without sin and a person who P'TCHA or GALLARETTA has sinned. The first paragraph of Sh'ma describes the individuals who are on the highest of spiritual levels 1 calf's foot or two dozen chicken feet whose primary connection to G•D is through Torah study. Water to cover Mitzva performance such as tefillin serves to augment this 1 large onion Torah study and, therefore, Torah study is mentioned first. Our parsha describes the masses who are on a lower bit of salt spiritual level. Those people need to focus on performing 1•2 cloves garlic, minced mitzvot and through the spiritual growth which this achieves they will be inspired to connect further through 3•4 hard•boiled eggs (for garnish) Torah learning. Thus, Torah learning is mentioned Wash calf's or chicken's foot very well. (If usingsecond. chicken feet, soak for a few minutes in hot water, Parsha Points to Ponder is prepared by Rabbi Dov then remove skin from legs.) Put in pot with water. Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Add onion and salt and bring to a boil. Lower flame Machon Maayan in Beit Shemesh and RBS and is the and cook for 3•20 hours. The longer you cook it the author of "DISCOVER: Answers for Teenagers (and softer it will be. Pick meat from bones and grind well. adults) to Questions about the Jewish Faith", just Spread ground meat at the bottom of a pan. re•published by Feldheim [email protected] Slowly, pour the stock on top. Add the garlic Garnish with slices of hardboiled eggs. Jell in the refrigerator. [7] To serve cut into cake•sized pieces. Can stay two weeks in the refrigerator.

[6] Parsha Points to Ponder A Torah Tidbits column with a Parshat HaShavua insight EIKEV geared towards the young reader... or their parents and grandparents to read to them 1) Why does the Torah use the word EIKEV meaning ON THE HEELS instead of the usual word IM which means Everyone appreciates a bracha or a good IF when teaching that if we keep the mitzvot then we will word but very few "good words" can be rewarded? (see 7:12) compare with Parashat Eikev! It is a 2) Why are we commanded to say a blessing after a meal parsha of great, sweeping promises and a instead of the more logical and reasonable approach of declaration of love by Hashem to the saying grace before indulging in the food? (see 8:10) Jewish People once they are living in 3) Why does this week’s parsha teach the mitzva ofEretz Yisrael. Hashem will love us, bless tefillin before the command to teach Torah to our children us, multiply us. He will give us children (11:18•19) while last week’s parsha teaches these two mitzvot in the reverse order? (6:7•8) and bountiful harvests. He will keep us healthy, without illness, and will vanquish all our enemies. The Parasha then gives one of the most beautiful descriptions in the Torah of the Land of Israel. Hashem will bring us to a 13 "Good Land • a land with streams of[9] Torah from Nature water, of springs coming forth from valleys and mountains. A land of wheat, "very strange little beast" barley, grapes, figs and pomegranates; a land of oil•olives and date•honey. A land A few years ago, scientists discovered perhaps the where you will eat bread without poverty. world's most unusual snail... bears a mass of interlocking, iron•based plates on its body and the base You will lack nothing there. You will eat of its foot. Like a suit of medieval armor, the snail may and you will be satisfied and blessuse its metal scales as a defense against predatory Hashem your G•d, for the good Land that attack... all other slugs and snails (i.e. gastropod He gave you." (Sound familiar? We say mollusks) have a soft and slimy foot... discovered in some of these words every day in Birchat the hostile hydrothermal vent environment of the deep Hamazon!) Indian Ocean... first animal discovered that uses iron But all of these great blessings come with sulfides for a structural purpose... when first examined, the sea snail's magnetized scales kept sticking to the certain conditions. They are ours, but forceps... scales are comprised of two iron sulfide only if we fear Hashem, walk in all His minerals: iron pyrite, also known as fool's gold, and ways, keep His commandments and... if greigite... lives with very high pressure and temperature we love Him! Only if we serve Him with all our heart and soul. Many nations fear G•d (if they have any sense!) but we love[10] Pirkei Avot 5:1 Him. Love is mentioned over and over "With ten Sayings the world was created." What are again in the parsha. G•d's love for us, and these ten sayings? They are: VAYOMER ELOKIM, our love for Him. And G•d said: Moshe tells Am Yisrael that Eretz Yisrael Specifically: is not like Egypt which receives its water And G•d said, Let there be light; from the annual flooding of the Nile. In And G•d said, Let there be a firmament in the midst of Eretz Yisrael, rain comes from the the waters... heavens. It is a gift which depends on our prayers and good deeds. For Eretz Yisrael And G•d said, Let the waters under the heaven be is always in the center of G•d's mind.gathered together to one place... "The eyes of Hashem your G•d are always And G•d said, Let the earth bring forth grass... upon it, from the beginning of the year to And G•d said, Let there be lights in the firmament of the year's end." the heaven... The parsha ends with one And last, G•d said, Let the waters be filled with many kinds tremendous blessing: If we walk in G•d's of living creatures, and birds... ways, "Every place where the sole of your And G•d said, Let the earth bring forth all kinds of foot will tread shall be yours. From the living creatures... Wilderness and the Lebanon, from the And G•d said, Let us* make man in our* image... river, the Euphrates River, until the western sea shall be your boundary. No Counting so far? We are short of 10. Commentaries man will stand up against you." include the opening statement of the Torah as the first of the Divine sayings that brought the world into These are pretty big promises and we, existence: B'REISHIT BARA ELOKIM EIT who have the privilege of living in Eretz HASHAMAYIM V'IET HAARETZ, In the beginning, Yisrael, have a chance to help fulfill them! G•d created the heavens and the earth. For this verse to "qualify" as a Saying, we point to the [8] MicroUlpan verse in T'hilim (33:6): By the word of G•d were the heavens made... Pruning shears With "B'REISHIT", as many commentaries agree, our MAZMEIRA list is at 9. What is the 10th Divine Saying with which the world was created? In French: secateurs Some point to: And G•d blessed them, and G•d said to them, Be fruitful, and multiply... This can be seen as part of creation, because it is the way G•d built into the world (so to speak) the ability to continue the creative process, so that what G•d created will always be.

14 so much a part of their simchah. Some point to this pasuk: And G•d said, Behold, I have given you every herb bearing seed... which we canSarah and Chayim are not an unusual couple, in fact some explain as the Divine Saying that provides us (human 15% of couples face problems of getting pregnant. In this beings) with the ability to live in this world and tonew regular column we will look at some of the issues propagate... that they face and the solutions, we will discuss the work of the Puah Institute and new advances in the fascinating And some point to this pasuk from the second perek: field of assisted reproduction and the halacha. And G•d (this time, HASHEM ELOKIM) said, It is not good that the man should be alone; I will make him a The Puah Institute for Fertility and Gynecology in help to match him. That is, that the 10th saying of G•d's Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing creation of the world was the creation of woman. fertility problems. Puah offers free counseling in five Other commentaries consider another set of 10 Sayings languages, halachic supervision and educational • The Aseret HaDibrot as being used by G•d, so toprograms. Puah has offices in New York, Los Angeles and speak, to bring the world into existence. These two lists Paris. To contact the Puah Institute please call (02) do not contradict each other, rather they go hand in651•5050 in Israel or 718•336•0603. Visit our website at hand to show us the very special nature of the world www.puah.org.il into which G•d has placed us. [12] Divrei Menachem [11] from Machon Puah Parshat Ekev recalls more of Moshe's exhortations to Sarah and Chayim had a wonderful marriage, they both Bnei Yisrael to continue in Hashem's ways. He could had good jobs, a nice home and a wide circle of friends. have been speaking to us. For Moshe resorts to the To look at them no•one would think that there wasnotion that we are a people who witness wonders and anything missing in their lives. miracles in a way that no other nation experiences. Yet there was one thing missing, one thing that occupied The question Moshe asks is seemingly rhetorical. Has their every waking hour and gave them both nightmares. any other nation undergone what we did, as a They had been married for three years but they had no wandering group of tribes in a pitiless desert? Our food children. was taken care of and our clothes did not spoil. We They had tried, they had even been to the top doctors, but were in a wilderness of wild beasts, yet they spared us. so far nothing had worked. They were literally at their We wandered in a flaming desert as a test of our faith. wit's end, they could not concentrate at work, theySo now, as we are about to cross the Jordan (Yarden, stopped going out with friends because the conversation implying the potential to descend spiritually), G•d tells invariably ended up talking about kids, daycare andus not to fear the overwhelming odds of the carpools. surrounding nations. As He looked after us in the Sarah and Chayim had no one to talk to, they feltdesert, so will He protect us from our enemies. The uncomfortable speaking to family, they did not feel that question is: do we believe it? Not, did they believe their friends understood them, and the doctors and nurses then, but, do we believe now? were always so busy. Do we really believe that in our everyday life, Hashem Eventually Chayim asked his Rabbi for advice, the Rabbi is protecting us? Do we really see those little daily did not hesitate but immediately sent the couple to speak miracles that accompany us? Do we appreciate the to one of the Rabbis in the Puah Institute. Sarah and song of the turtledove or the radiant colors of the Chayim found that the Rabbis at Puah were bothorchids? Do we recognize those small seemingly knowledgeable about the medical and halachic aspects of random occurrences as the Guiding Hand of G•d? fertility treatment, and were very friendly and helpful. The Clearly, Moshe's message was for us too. Rabbi guided them to a series of tests that the couple had not yet done and to a doctor who was an expert in their Shabbat Shalom, Menachem Persoff particular problem. The couple were put at ease and were delighted to have found someone that they could talk to and open up to. Their meeting ran over the allotted hour Towards Better Davening but the Rabbi gave them all the time they needed toand Torah Learning discuss the strain that infertility was having on their marriage and lives. Quick Review: They left Puah with greater confidence and new hope. The V’ACHALTA V’SAVATA U’VEIRACHTA tests were not easy but they did show a particular problem Three second•person future verbs, each that had not so far been addressed and the doctor was able "flipped" from past tense by the VAV to suggest a new type of treatment. HA•HIPUCH. The first and third also have the Sarah and Chayim were so grateful to all the staff at Puah accent pushed to last syllable, v'a•chal•TA, that the third person (after calling both sets of parents) not v'a•CHAL•ta. This is the norm. v'sa•VA•ta they called when their daughter was born was the Rabbi at is an exception because when the word is at Puah. He was so happy for them and they felt that he was an ETNACHTA (or SOF PASUK) the accent remains in its usual MIL•EIL (next to the last 15 syllable) position, even those it is now in the in ten was selected by lot and put to death. Unfortunately, future/command tense. The other exceptions vastly more than 10% of the Jewish population of Eretz to the accent•shifting rule are verbs whose Yisrael found their deaths in the bloody war that roots have an ALEF or HEI as their third letter. culminated in the Churban.) KARATA, you read, is pronounced ka•RA•ta. We all know the familiar Talmudic story of how R. And you will read, v'ka•RA• ta • the accent Yochanan was smuggled out of doomed Jerusalem. stays back because the root of the word is Foreseeing the imminent destruction of the city, he was KUF•REISH•ALEF. determined to salvage what he could. "Devise a plan for Again, the rule: When a VAV flips the tense of me to escape," R. Yochanan approached Abba Sikra, his a verb from past to future, the accent goes nephew and the Sicari leader who conducted the defense from MIL•EIL to MILRA. Exceptions:of Jerusalem, "Perhaps I shall be able to save a little." LAMED•ALEF and LAMED•HEI verbs. And when Abba Sikra advised R. Yochanan to "play dead" and have his disciples carry him out of the beleaguered city. Having the word is at an ETNACHTA or SOF PASUK. little choice, R. Yochanan accepted his advice. Wrapped These particular three words are more difficult in Tachrichim (shrouds), lying in a coffin, R. Yochanan, than most to get right, because the first and rehearsed in his mind what he would say to the Roman the third follow the rule and the middle one is commander Vespasian if and when he would manage to an exception. Furthermore, those of us who meet with him. How would he be able attract the Roman have grown up singing those words in Birkat commander's attention so he would even listen to him? HaMazon have become accustom How to would he manage to wheedle concessions from him? mutilating the accenting of the words, starting In the end R. Yochanan, by prophesying imperial honors with ka•a•KA•tuv (wrong • should be ka•ka• for Vespasian, did succeed in putting himself in the TUV), v'a•CHAL•ta (wrong again), v'sa•VA•ta Roman general's good graces. After a messenger arrived (right this time), u'vei•RACH•ta (wrongfrom Rome substantiating R. Yochanan's prediction, again)... Vespasian said, "I am now going (to assume my new position)… make a request of me and I shall grant it." BTW (by the way), at the end of the pasuk we Today we see that R. Yochanan's seemingly modest find ASHER NATAN•LACH, (the Land) which petition to be permitted "to teach his disciples and observe He has given you. Although the word NATAN the Mitzvot of the Torah" (Avot D'Rabbi Natan 20a) or on it own is accented MILRA, na•TAN, when it "Yavneh and its Sages, the dynasty of R. Gamliel (the is followed by a one•syllable word in the same family of the Nasi • the Patriarch • descended from Hillel) phrase (and in this case, the LACH and is physicians to heal R. Tzadok" (Gittin 56b) as a connected to it by a MAKAF • the upperturning point in Jewish history. Today everyone hyphen), the accent regresses to make the understands that R. Yochanan was instrumental in the word•pair NA•tan•LACH. creation of a Yahadut, which while certainly "incomplete", could develop and even flourish without the Since we are quoting this pasuk in our Beit Hamikdash and without Eretz Yisrael. R. Yochanan acknowledgment and thanks to G•d for food, has been rightly referred to as "this redeeming angel sent for Eretz Yisrael, for Torah and Mitzvot, it to us from the heavens in the form of a man…" (Toldot seems that we should make the effort to Hatana'im) pronounce and accent the words correctly. It was said of R. Yochanan that he "never spoke an idle word; he never walked four Amot without Torah and SHEYIBANEH BEIT HAMIKDASH... without Tefillin, no one ever proceeded him in entering A series of articles on Beit HaMikdash•related topics by the Beit Midrash, he never dozed in the Beit Midrash, Catriel Sugarman intended to increase the knowledge, … and he was always the last to leave it, nor did anyone interest, and anticipation of the reader, thereby hastening ever find him sitting in silence, but only sitting and the realization of our hopes and prayers for the rebuilding learning… " (Sukka 28a). Before the Churban, he used to of Jerusalem and the Beit HaMikdash. give public lectures in the "very shadow of the Beit Hamikdash" (Pesachim 26b). Any available lecture hall was simply too small to accommodate the crowds who The Churban's Aftermath [2] wanted to hear him. According to the Mishna (Sota 9:9), in the last days of the Mikdash, he was held in such We try to picture the thoughts that went through the mind respect, that he had the authority to "bring to an end" even of R. Yochanan and his associates at that very somber such an ancient venerable Torah rite as the "Bitter hour when they first surveyed the wreckage of the lost Waters" (Bamidbar 5:11•31). war. Perhaps a holocaust survivor who returned to Warsaw or Vilna or to the sites of thousands of other Nevertheless, it is a historical fact that many Chachamim destroyed Jewish communities can succeed. The number who were colleagues of R. Yochanan before the of Sages was greatly reduced; many had been killed; Destruction, and later on would be closely associated with others had fled the country and had not returned; the Rabban Gamliel after he became Nasi, were conspicuous Jewish masses were decimated and demoralized.by their absence in R. Yochanan's Yavneh. Those (Actually use of the word decimate is inappropriate. When "missing" included some of the leading Kohanim, great a Roman legion showed cowardice in the face of the sages in their own right, who survived the debacle, such enemy, as a punishment, one man in the disgraced legion as R. Tzadok, his son R. Eleazar, R. Shimon son of the 16 deputy Kohein Gadol, R. Tarfon and R. Yosi Hakohein. Perhaps these Kohanim thought that they should have been given the reins of leadership. Our Mekorot make no mention of Chachamim such as R. Nechunya ben Hakana, a disciple of R. Yochanan, R. Dosa Ben Hyrcanus, R. us with the famous list of the Seven Species. Nahum Hamadi, and Rabbi Yehuda ben Baba later Wheat in the upper left; barley between celebrated for giving Semicha to five students of R. Akiva grenade and elephant. Grapes. Pomegranate is and giving his life in the process, as being active in the the hand grenade, known as a RIMON in Yavneh of Yochanan ben Zakkai. After helping carry R. Hebrew. The olive is in the martini glass, and Yochanan out of Jerusalem, even R. Eleazar ben Arach, there is a date (the 31st) on the calendar. And his favorite student (Avot 2:11,14), did not follow his the fig is represented by FIGaro, Gepetto's pet master to Yavneh. However, despite the reluctance of cat. many Sages to join R.Yochanan, the positive verdict of B The Land is also described as being a land history on his contribution to the survival of Yahadut whose rocks are iron (Fe on the piece of rock), cannot be disputed. By permitting R. Yochanan to and from whose mountains you can extract organize, albeit at first in a modest scale, a new Torah copper. Penny on the hill. center for the disheartened defeated people, the Romans in B It is in Parshat Eikev that Moshe recounts for effect threw away the the fruits of their victory. Defeated the people the story of the Golden Calf, the Am Yisrael survived and the triumphant Roman Empire, breaking of the Luchot, and the second Luchot. "eternal and divine", vanished from history. From R. Pair of stone tablets and Davka Judaica ClipArt's Yochanan's small seed grew a mighty tree and in the next scene of the Golden Calf. generation Torah institutions sprouted throughout Eretz Yisrael: Lod, Peki'in, Bnei Brak, Tzipori etc. B The second passage of the Sh'ma is in Eikev. It contains the mitzva of Mezuza and a reminder Later, when conditions improved, though we do not know of the "deal" we have with G•d. the exact circumstances, Rabban Gamliel of the family of B If we listen to the Mitzvot (preserve them, keep Hillel was able to assume the office of Nasi, which was them, practice them), then we will receive his by hereditary right. Most of the Sages who eschewed rainfall in its proper time. That's the cloud with R. Yochanan's leadership came to Yavneh and put their drops of rain. But if we don't observe and talents and learning at Rabban Gamliel's deposal. preserve the mitzvot, then G•d will "lock" the R.Yochanan spent the last years of his life in Bror Chayil, heavens and there will not (G•d forbid) be a small town not far from Yavneh. The great Tanna, rainfall, and the ground will not give up its R.Yochanan, had succeeding in laying "the foundations bounty, and we will be lost... for what was to become the structure of central leadership B Elephant is a reminder of the many times (in for the entire Jewish people for centuries to come." As this sedra and elsewhere) that the Torah time went on, the Jewish courts slowly revived and it did commands us to remember and warns us never not take long until the Roman authorities came to to forget. recognize them, first de facto and eventually de jure. The B Yellow jacket (wasp) is the TZIR'A that G•d says Mishna relates how R. Gamliel, the Hillelite successor to He will send against our enemies. R. Yochanan, "went to (Antioch to) have authority given to him by the (Roman) governor in Syria." The Mekorot B Loaf of bread and a key below it. The key is not report how the Nasi started to make tours of inspection all on the loaf, KI LO AL HALECHEM... through the land and led official Jewish delegations to B Baby and tomatoes. PRI VITN'CHA (the fruit of Rome. Judicial autonomy had been restored to Jewish your womb), UFRI ADMATECHA, the fruit of Eretz Yisrael. The importance of this milestone cannot be your ground. over estimated. But much of the land had passed from B XL is Roman numerals for 40. ARBA'IM appears Jewish ownership; title passing "by right of conquest" to 136 times in Tanach, referring to days and the Roman Empire, with the Roman Emperor having the nights or to years. 12 times in Parshat Eikev. right to dispose of the land as he saw fit. Much of the land was distributed to "friends of Rome" such as Josephus, who received an estate "for services rendered". Many TTRIDDLES... are Torah Tidbits•style riddles on farmers were forced to become tenants on land they had Parshat HaShavua (sometimes on the calendar). They are once owned. However, Chazal scorned to recognize the found in the hard•copy of TT scattered throughout, "new owners" and, as much as possible in post•destruction usually at the bottom of different columns. In the Eretz Yisrael, defended the rights of the dispossessed. electronic versions of TT, they are found all together at And sometimes despite the very unfavorable conditions, the end of the ParshaPix•TTriddles section. The best the Sages were successful in upholding the rights of the solution set submitted each week (there isn't always a former owners. It was an uphill battle but gradually land best) wins a double prize a CD from Noam Productions was put back into cultivation and uprooted orchards were and/or a gift (game, puzzle, book, etc.) from Big Deal. replanted; agriculture, the economic base of Jewish Eretz Yisrael slowly recovered. •to be continued• Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service B Dvarim 8:8 describes Eretz Yisrael and presents 17 Last issue’s (Va'etchanan) TTriddles: the three Cities of Refuge that were on the east side of the Jordan river. BETZER, RAMOT, and GOLAN. [1] before opening, before & after reading [5] Apparently,one must honor his parents There are three Torah•reading related p'sukim in Parshat even if it is expensive Va'etchanan • specifically, in perek 4 of D'varim. ATA HOR•EITA LADAAT... (D'varim 4:35) which is said This is a play on words between languages, specifically, before the Aron is opened prior to taking out the Torah. Aramaic and Hebrew. On the pasuk KABEID ET Nusach S'fard says that pasuk on Shabbat and Chag. AVICHA... Honor your father and mother, Targum Nusach Ashkenaz says it only on Simchat Torah • it being Onkeles is YAKAR YAT AVUCH... YAKAR in Hebrew the first of the set of p'sukim we say before taking out the is dear or expensive. Hence the implication that even if it Torah's to do Hakafot and dance with them. V'ATEM is costly, one must honor his parents. The fact is that one HAD'VEIKIM... (4:5) is said as part of the "calling up" of must honor them but may use their money (assuming they the kohein for the first Aliya. It is said right before we have) to feed and clothe them, etc. and the child is not begin . When we finish Torah reading, the required to spend his own money. But a TTriddle is a Torah is held aloft and we all say V'ZOT HATORAH... TTriddle. (4:44). Standard practice is to say more than this pasuk, adding AL PI HASHEM B' MOSHE. This is a [6] Wise or generic child? partial pasuk • and some authorities are opposed to quoting partial p'sukim from the Torah, and therefore This was not an either or question. It has to do with the either don't say this ending, or they continue the ending to words AVADIM HAYINU L'FAR'O B'MITZRAYIM... the conclusion of the pasuk from which it comes. The we were slaves to Par'o in Egypt... In Parshat Va'etchanan, problem with this is we are not sure where it comes from the pasuk is our response to a child who asks MA and therefore how to continue it. The words occur four HA•EIDOT V'HACHUKIM V'HAMISHPA• TIM... That times in Bamidbar and once in the book of Yehoshua. is the Wise Child's question, from the Hagada. So Most likely candidate from where the words are borrowed AVADIM HAYINU is the CHACHAM's answer. is Bamidbar 9:23. They thus camped at G•d's word (lit. on However, in the Hagada, the CHACHAM (Wise child) the mouth of G•d) and traveled at G•d's word, keeping gets a different response and AVADIM HAYINU is their trust in G•d. [It was all done] according to G•d's considered to be the beginning of the answer to the MA word through Moses. Some people say this whole pasuk NISHTANA, which we can consider to be the generic after V'ZOT HATORAH; most don't. Some leave out the child's question(s). AL PI HASHEM... Most say it. Ashkenazim from Amsterdam use it in lieu of our [2] The Torah’s AZCHU is davening’sPOTEI'ACH ET YADECHA. Real question. AMEN We (some of we) use the 7•word pasuk POTEI'ACH ET YADECHA to count the 7 winds of the T'filin Let's start with AMEN. In addition to what the word straps around our arm. Minhag Amsterdam means and when we say it, AMEN is also an acronym for KEIL MELECH NE'EMAN, which is said by people (Ashkenaz) is to count with V'ATEM saying the SH'MA not in a minyan, right before saying HAD'VEIKIM... SH'MA YISRAEL... So, davening's AMEN means what is right before SH'MA YISRAEL in the Siddur. The Torah's counterpart of AMEN would be an acronym for the words This weeks TTriddles: that immediately precede SH'MA YISRAEL in the Torah. [1] Between Golf Point and Lida Road And those words happen to be ERETZ ZAVAT CHALAV UDVASH, a land flowing with milk and[2] WHAT is the answer! honey. Rashei Teivot (acronym)? AZCHU. [3] Sheep first, then people. Sheep first, then people. People first, then sheep. People first, then sheep. [3] Capone’s refuge Explain. Assuming that TTriddles are rarely silly, perhaps this one [4] last week, their cities... is. Al Capone fled the police of Chicago and took refuge [5] Ashkenazic homophones • cause and effect in the nearby town of Cicero (pop. now of about 85,000). The areacode of Cicero is 708. So what is it doing as a [6] probably no one in Dor HaMidbar named Kravitz Footer TTriddle for issue 773? Excellent question.or Schuster Apparently it used to be in areacode 773 and the document we use for areacodes is apparently out of date. [7] 75% of 6 = 2 So there! [8] Yaakov, Bil’am, Moshe, Yona, Yirmiyahi, Sha’ul [4] Israeli: you said to his garden [9] Jerusalem forever! A native born Israeli is called a Sabra • in Hebrew, [10] 6555111 TZABAR. You said is AMARTA. To his garden is L'GANO. Each of these words is an anagram for one of [11] which includes goobers? 18