From:          "Yeshivat Har Etzion's Israel Koschitzky Virtual Beit Midrash"
To:            yhe-intparsha@vbm-torah.org
Subject:       IntParsha 41: Re'eh

                   YESHIVAT HAR ETZION
      ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
*********************************************************

                           
            INTRODUCTION TO PARASHAT HASHAVUA
                           
                     PARASHAT RE'EH
                           
                 Equality and the Temple
                           
                  By Rabbi Alex Israel


Our Parsha this week focuses on two themes. The first
theme is the centralized worship of God. The Torah goes
to great length to ban multiple worship sites and worship
of other Gods. The Jewish alternative to the Pagan
temples and altars "on mountains and hills and under
every fertile tree" is "the site that the Lord your God
will choose amidst all your tribes as His habitation, to
establish His name there." (12:5) There is to be only one
place of worship, one sacrificial altar, and this is to
be situated in a yet undesignated place - the site which
God will choose. With the hindsight of history, we know
this place to have been the Temple Mount in Jerusalem.
[see II Samuel Ch.24:15-24 for the episode in which this
site was identified.]

The second theme is a theme of social justice and
cohesion. This is expressed through the laws of Charity
which are mentioned in the Parsha, the benevolent
treatment and freeing of a slave, the remission of debts
in the Sabbatical Year (see Ch.15).

There are passages in which the two themes - the Temple
as the sole place of sacrifice and worship, and the
concern for the status of the poorer classes in society -
come together. One example would be the three Pilgrim
Festivals which are described towards the end of our
Parsha (Ch.16) Here, we read:

  "You  shall rejoice in your festival with your  son
  and  daughter,  your  male and  female  slave,  the
  Levite,  the stranger, the orphan and the widow  in
  your  communities. You shall hold festival for  the
  Lord  your  God  seven days in the place  that  the
  Lord will choose..." (16:14-15)

The Torah paints here an image of social cohesion with
the Temple at the epicenter. During a festival, the
possibility exists that those on the fringes of society
and those who have no independent means of living might
be excluded from the celebrations, for financial reasons
or for social reasons. The Torah deliberately stresses
that at the Temple all people celebrate together. The
Torah is proposing here a certain equality, an attempt at
unity despite economic and societal differences. The
place where this can happen is at "the place that the
Lord will choose." Before God, all are equal.

But how exactly does this work? Why would the downtrodden
person feel included in the festive Jerusalem
environment? What is it that the Temple manages to create
that might generate this mass rejoicing of the entire
nation together?

MAASER SHENI

I believe that some of the answer is provided by the law
of Ma'aser Sheni - the Second Tithe - which can also be
found in our Parsha. Let us read the verses together and
we will then engage in a deeper analysis.

  "You  shall  set aside every year a tenth  part  of
  all  your grain produce that your field yields. You
  shall  consume  the tithes of your  new  grain  and
  wine  and oil and the firstlings of your herds  and
  flocks  in  the presence of the Lord your  God,  in
  the  place  where He will choose to  establish  His
  name,  so  that  you may learn to revere  the  Lord
  your  God forever. Should the distance be too great
  for  you,  should you be unable to  transport  them
  ...  you may convert them into money. Wrap  up  the
  money  and take it with you to the place  that  the
  Lord  your  God has chosen and spend the  money  on
  anything  you want - cattle, sheep, wine, or  other
  intoxicant  or  anything you may  desire.  And  you
  shall feast there, in the prsence of the Lord  your
  God, and rejoice with your household." (14:22-26)

What does this text tell us? It instructs the Jewish
farmer to set aside a tenth of his agricultural produce.
This tenth must be brought to "the place which God
chooses" i.e. the Temple, where the food will be eaten.
For those who live so distant that the food will spoil on
the journey, they may sell the food, taking the monetary
value to spend on food and drink in the chosen city.

What is the value of all this? What difference does it
make if one eats produce at home or in Jerusalem? The
food is not holier! Why do it? Let us add that a tenth of
a year's harvest is an enormous amount of food. Can a
single family eat all this food? What is the reason to
transport that volume of food to the capital city?
Another point might be to mention that at times, these
tithes seem a little like taxes. It is possible that
Jewish farmers resented them just like many people resent
taxes. Is that what they were? But then, this tax is
consumed by the owner! It does not go to the Treasury or
something. We will attempt to delve into this simple law
and to illustrate the way in which law might have made a
marked impact upon the social and religious substance of
the nation.

SOCIAL IMPACT

Maimonides gives the following rationale for this law:

  "God  commanded that The Second Tithe be spent only
  on  food  products, and consumption was  restricted
  to  Jerusalem. This ensures a culture of generosity
  and  kindness  (in  the city). The  money  must  be
  spent  on  food, and the sums build  up  throughout
  the  year.  Eventually the money will  be  used  to
  finance   some  sort  of  gathering  in  order    to
  strengthen  love  and bonds of brotherhood  between
  people." (Guide to the Perplexed 3:39)
 
  "The  benefits  of  the festivals  ...  the   second
  tithe  money were used for expenses ... as well  as
  the  first  born  animals  ...  there  will  be   an
  enormous  amount  of food ...  and  a  person  will
  naturally  donate  to  the  needy.  The  verse   has
  already  stressed the notion of charity at festival
  times  when it states: "You shall rejoice  in  your
  festival with your son and daughter, your male  and
  female  slave, the Levite, the stranger, the orphan
  and the widow in your communities..." (16:14)
 
Maimonides informs us of the effect this law has in the
social realm. With so much food to consume in Jerusalem,
what was a family to do? They would save the money of the
second tithe which had collected during the course of the
year and would spend it in Jerusalem on their festival
expenses. However even the most luxurious restaurants in
Jerusalem will not use up the vast sums (10% of
everything) which had accumulated. Hence, people would
simply make handouts to the poor. The markets of
Jerusalem were full of the best food and everybody was
only too delighted to provide generously for the poor.
After all the money had to be spent, and only in
Jerusalem. Likewise, a person who had a wedding, a
barmitzva, a party for whatever reason might decide to
have it in Jerusalem. Why? Because the entire cost of the
caterer can be paid for by Ma'aser Sheni money! So
Jerusalem became a place of "gathering".

So let us summarize. Maaser Sheni on a basic level acts
to attract Jews to Jerusalem for the Pilgrim Festivals
and to enjoy the festival fully - expenses paid! But over
and above this, it encourages everybody in Jerusalem to
share their food, to provide for any and everyone else.
And further still, Jerusalem becomes a place of family
gatherings and celebrations.

Now maybe we understand how Jerusalem became such a
welcoming place for "outsiders". On the festivals, it was
simply a place of giving, everybody happy to give freely
without a second thought. It was a place where all could
feel comfortable.

SPIRITUAL REASONS.

The passage in our Parsha talks about the sceond tithe as
being aimed at a purpose: "so that you may learn to
revere the Lord your God forever." How does this law
ensure this spiritual goal?

Here are two comments by two mediaeval commentators:

  "SO  THAT  YOU MAY LEARN TO REVERE THE  LORD:  When
  you  witness that place of God's immanent  presence
  (shekhina),  the  priests going  about  the  Temple
  service,  the  Levites at their posts,  and  Israel
  gathering (to pray and study)." (Rashbam)
 
  "SO  THAT YOU MAY LEARN TO REVERE THE LORD: Because
  in  that chosen place of the Temple there will also
  be  the  Supreme  Court  of law  who  research   and
  legislate (lit. teach)" (Sephorno)

The two commentators are discussing the precise nature of
the spiritual experience in Jerusalem. Rashbam chooses to
see the Temple as a source of spiritual inspiration. The
magnificent structuitself, its impressive service and the
very feeling of God's close presence. The overall
emotional-spiritual experience of the Temple ensured its
role as a catalyst for greater closeness with God and
deeper personal spirituality.

The Sephorno however, sees the entire spiritual
experience as related to a more intellectual experience.
He talks about visiting the Supreme Court, the Beit Din
HaGadol. There one would hear the finest scholars in the
land analyzing legal intricacies and issuing legal -
Halakhic - rulings which would bind all of Israel by
their authority. The intellectual process, the Yeshiva
experience, is the fundamental factor in the spiritual
inspiration of the city.

The Sefer HaChinuch takes this particular point a stage
further:

  "God  knows  that  most  people  are  attracted   to
  material  things  for  they are  all  mortal;  they
  cannot  apply  themselves to the demanding  process
  of  Torah  study.  Thus  God  devised  a   situation
  whereby  there  would be a place in which  everyone
  would  be  aware  of God and knowledgeable  of  His
  law.  Now  there is no doubt that a person  resides
  where  his  money  lies. Therefore  when  a  person
  would  bring his tithe ... to the place of of Torah
  observance  and  study  -  Jerusalem  -  where   the
  Sanhedrin (Supreme Court) sat, scholars of  immense
  knowledge and shrewdness.... he will, at  the  very
  least  spend  some  time  in  study  of  Torah,   or
  alternatively  he would send a son to  study  Torah
  and  would maintain him there with the money of the
  second  tithe. Through this will come  a  situation
  whereby  every  household in Israel  will  have  at
  least  one  representative who was learned  in  the
  words  of  Torah  and  able  to  teach  the   entire
  family...."

The Sefer HaChinuch proceeds to explain the effect of
communal members who have a passion for and a knowledge
of Torah, and the effect that they can have on a
community.

But let us summarise the view of the Sefer HaChinuch. He
proposes that the Second Tithe as a tool for spreading
the word of Torah and popularizing Torah study. The large
sums of money that were designated for food use in
Jerusalem would be ideal for supporting a Torah scholar
in Jerusalem, preferably the farmer himself, or a son of
his. Let us not forget that if the Sanhedrin was in
Jerusalem, then the 70 most prominent sages were also
residents of the city. In that case, Jerusalem was filled
with Yeshivot, and the tithe money could support a
student easily within those environments. Then, this
learned person would be able to influence his home
community too.

So the Second Tithe functions as an incentive and a
facilitator of serious high-level Torah Study. It enables
every family to have their own, home grown scholar.

SUMMARY

So, we now realize that a simple law like a tithe of this
nature can have effects way beyond our immediate
expectation. First we have noted the incredible social
impact of the tithe, allowing food to be freely
distributed in the city, and a lowering of the societal
walls that we have built around ourselves. The second
dimension to this tithe - Maaser Sheni - is the religious
dimension. Whether in the emotional-spiritual realm, or
in the intellectual-studious dimensions, The tithe
facilitates an entire range of possibilities of quite a
unique nature.

But from the perspective of Jerusalem - "the place which
God chooses" - we realize how this simple law transforms
Jerusalem into a city of joy and brotherhood, of kindness
and  caring, of markets overflowing with every good
thing. It is also a city with an intellectual hub, a
spiritual core; and a place of Torah study and spiritual
betterment.

Shabbat Shalom.

YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH
ALON SHEVUT, GUSH ETZION 90433

Copyright (c) 1999 Yeshivat Har Etzion
All Rights Reserved

**********************************************************************

From:          "Yeshivat Har Etzion's Israel Koschitzky Virtual Beit Midrash
To:           yhe-intparsha@vbm-torah.org
Subject:       INTPARSHA -42: Parashat Shoftim


                   YESHIVAT HAR ETZION
      ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)

**********************************************************************

            INTRODUCTION TO PARASHAT HASHAVUA

                   by Rav Alex Israel

                    Parashat Shoftim
                    Judicial Warnings

     Our  parasha is a study of four modes of  leadership
within  the Jewish nation state. They are the judge,  the
king,  the  prophet and the priest. Our parasha describes
their specific roles and duties, and outlines the careful
limits to power and authority set by the Torah.

     For certain of these public figures, the Torah would
seem  to be less interested in the rights and the  powers
of  the  authority figure, and more concerned  with  what
they  may  not do! Within the very sentence  in  which  a
certain  authority position is created,  that  figure  is
given severe limitations. With the king:

  "  ...  he  shall not keep many horses... and he  shall
  not  have too many wives ... nor shall he amass  silver
  and  gold  to excess. ... he will not act haughtily  to
  his  fellows  nor  deviate  from  the  instruction   (of
  God).." (17:16-20)

  With the priest:

  "The  levitical priests, the whole tribe of Levi, shall
  have  no territorial portion within Israel ... the Lord
  is their portion, as He promised them." (18:1-2)

     In  our  class this week, we shall concern ourselves
with the opening lines of our parasha. They deal with the
establishment  of  a national system of  courts  and  law
enforcement.  Here  again we see the establishment  of  a
system of government and immediately, the warnings as  to
the abuse of high office. Let us read the text itself:

  "(18)  Appoint  magistrates  and  officials  for    your
  tribes,  in all the settlements that the Lord your  God
  is  giving  you, and they shall govern the people  with
  due  justice.  (19) You shall not judge  unfairly,  you
  shall  show  no partiality, you shall not take  bribes,
  for  bribes  blind  the  eyes  of  the   discerning  and
  falsify  the  word of the just. (20) Justice,  justice,
  shall  you  pursue, that you may thrive and occupy  the
  land that the Lord your God is giving you." (16:18-20)

"IN ALL THE SETTLEMENTS"

     This  is  the  Bekhor Shor's reading of the   opening
verse:

     "Magistrates and officials: .... this refers to  the
     "Great Sanhedrin" (the "supreme court") which is the
     source  of teaching for all Israel (see 17:7-8)  ...
     thus  the  primary legal center is in Jerusalem.   In
     all  your settlements: Smaller court of 23  must   be
     appointed   in  every  town.  For   your  tribes:   a
     particular tribe must judge its own tribe."

     Maimonides builds up the picture in a clear  way  in
his legal code, the Mishneh Torah:

     "It  is a Torah injunction to appoint judges and law
     enforcement  officers in every  district  and   every
     town,   as   it  states   "Appoint  magistrates   and
     officials  for your tribes, in all the settlements."
     ...  How many full-time law courts must Israel have,
     and  with  how many judges? First the High Court   in
     Jerusalem is established. It sits in the Temple  and
     numbers 71 members. ...There are two other courts of
     twenty-three  judges at the entrance to  the   Temple
     Mount and to the Temple compound.  In addition,  any
     town  with  over  120  people  a   minor  court,   or
     'Sanhedrin,' with 23 judges ... and if the town  has
     less  than 120 inhabitants, one appoints a court  of
     three judges'" (Laws of Sanhedrin Ch.1).

     Maimonides  here  outlines for us  an  entire   court
system,  from the Supreme Court in Jerusalem to even  the
smallest  hamlet having a law court of three judges.  The
supreme court which takes the cutting-edge cases  has  71
of  the greatest legal minds in the land. Only this court
can rule on national issues. However, the court of twenty-
three  members is licensed to try even capital  cases.  A
simple  monetary  dispute will  be  settled  by  a   3-man
judiciary.

     But,  we  may well ask as to the need for this   vast
number of judges and their function. Why does every place
need  its  own judges? Why can people not just travel  to
the  next town on the rare occasion that they need to  go
to court?

     Perhaps the Bekhor Shor gives us a clue. He mentions
the insistence that each tribe be tried in a court of its
own.  Why is this necessary? It would seem that  a  court
that  belongs  to one's own tribe, is a place  that  will
give  the  fairest of trials. Any cultural nuance,  every
family  or sectarian issue, will be understood  and  more
readily  accepted in a court belonging to your particular
tribe.  The tribal court will ensure an environment  that
is less alien and more open. Maybe this approach explains
the precise text of the verse: " ... for your tribes,  in
all  the settlements.... and they shall judge the  people
with  due  justice."  Only if a court  is  in  the   towns
themselves  will it be able to judge with "due  justice."
This  is because the person who is judged will be clearly
understood,  the  socio-economic conditions,  the  tribal
politics  etc. It is good for judges to be close  to  the
people.  It ensures the involvement of the court  in  the
daily  living of the people.  But the reverse is true  as
well.  From the people's perspective, the presence  of  a
law-court  in  their  midst,  both  as  an  address    for
questions  and  arguments,  and  as  a  source  of   Torah
learning, is something which raises the standard  of  the
town.  It  changes the mindset on the street, giving  the
public  a  constant  awareness  of  Torah  standards   and
sensitivities. In the words of the 13th-century work, the
Sefer Ha-chinukh:

     "The value of the function of judges and officers is
     that  they compel people to observe the precepts  of
     the  Torah, turning back those who deviate from  the
     true  path, commanding what is supposed to  be   done
     and preventing unworthy deeds..."

     So,  the  notion of the courts "in every settlement"
assures  "due justice" and more! It benefits  the  judges
and it benefits the public.

VERSE 19 - COMPLETE IMPARTIALITY

     Verse 18 would seem to be directed at the nation  as
a  whole. The nation is to see to it that a Judiciary  is
established. But verse 19 would seem to be talking to the
judges themselves!

     19)"You shall not judge unfairly, you shall show  no
     partiality,  you shall not take bribes,  for   bribes
     blind  the  eyes of the discerning and  falsify   the
     word of the just."

     Is  this verse talking to judges, in which case, the
Torah  switches its audience rather silently or is  there
another possibility? And if we are on the topic, to  whom
is verse 20 directed: the Judges or the nation?

     Let us add a further query as regards verse 19. Look
at the verse. There are three laws or command statements.
Are  the  three phrases not simply repeating  themselves?
If  we  judge  fairly,  then it  must  be  an   objective,
impartial  verdict.  In  the  pursuit  of  fair   justice,
bribery   is  also  a  non-option.  So  do  these    three
injunctions add anything to each other? Nechama Leibowitz
points  out that these laws have been mentioned in  other
places in Torah (Exodus Ch.23, Deut 1:17) so what is  the
thrust of this verse?

     Rashi reads this verse in the following way.

     "DO  NOT  PERVERT JUDGEMENT: literally. AND SHOW   NO
     PARTIALITY: Even at the stage of hearing evidence. A
     warning to the judge that he should not be gentle to
     one  plaintiff and harsh to another, letting one sit
     and  the  other stand. When one party sees that   the
     judge  is  favoring  his rival, he  begins   to  lose
     confidence  in presenting his argument. AND  DO   NOT
     TAKE  BRIBES: Even to deal out justice.  FOR   BRIBES
     BLIND:  Once  he  has  taken  the   bribe  it  is  an
     impossibility  that he will not,  in  some   way,  be
     predisposed  towards him to influence  the  case   in
     some  manner, his favor. THE WORDS OF THE JUST:  The
     just words - the true verdict."

     Rashi  interprets  this  entire  verse   as  directed
towards  judges. He explains that this verse  deals  with
increasingly subtle temptations within the legal process.

     The first warning is the obvious one. The judge must
not  "fix"  the  verdict. This would be a  perversion   of
justice.  The  role  of the judge  is  to  weigh  up   the
evidence before him in respect to the law and to judge on
that basis and nothing else.

     The second warning relates to court procedure. Here,
even  a  slight gesture to one of the litigants in  court
can  create  an environment which will cause one  of  the
parties  to lose confidence. The judge must show complete
impartiality even in his administration of the courtroom.

     The  third  warning is subtler still.  A   judge  can
decidthe verdict in his mind, and know that he will  give
a  verdict  in  favor  of one of the litigants.  It  just
happens  that at this point, that very litigant offers  a
bribe.  The  judge  might  say,  'Well,  I  have   decided
objectively,  what  is wrong with a little  extra  money?
After all, the problem with bribery is that it influences
a  person's thought process, but as for me, I am  totally
objective!"  Rashi is basing himself  in  the  Sifrei,  a
Tanaitic Midrash:

     "Do  not take bribes: Obviously this applies  to   (a
     bribe) to clear the guilty and convict the innocent,
     but  it even applies to bribery that will clear  the
     innocent and convict the guilty!"

     So  Rashi has demonstrated that the verse here is  a
series  of  warnings of increasing subtlety, directed  at
the court Judges.

NEPOTISM AND POLITICAL APPOINTMENTS

     Rabbi  Samson  Raphael Hirsch, on  the  other   hand,
reads  the verse as directed to the same address  as  the
previous  verse 18. He sees both verses as  addressed  to
the "whole nation who already had their representation in
the   Sanhedrin  of  71."  This  Supreme  Court   was  the
appointer  of Judges and law officers. It is the  Supreme
Court  as  the  legal  guardians of the  nation  who   are
instructed  to create law-courts in every settlement  and
hamlet.  It is they who are instructed with the  warnings
of verse 19. Hirsch also quotes the Sifrei.

     "Do not pervert Justice: This injunction is directed
     at the person invested with the office of appointing
     judges.  Lest  you  should  say,  'So   and   So   is
     distinguished looking, I shall appoint him as judge;
     so  and  so  is  a warrior, I shall appoint   him  as
     judge, this man is my relative ... this man assisted
     me financially, I shall appoint him as judge' ... he
     will  come  out acquitting the guilty and convicting
     the innocent, not because he is evil but because  he
     is  uneducated in Law! For those who appoint  judges
     in   this  way,  I  regard  them   as  if  they   had
     "demonstrated  partiality  in  the   matter  of   the
     court."

     This  reading of these verses is novel.  The   Sifrei
here   reads  the  entire  passage  as  related   to   the
APPOINTERS  of  judges. It reads verse 19 as  ruling  out
irregularities  in the process of judicial  appointments.
"Do   not   pervert  justice  (by  making    inappropriate
individuals  judges)  and do not  show  partiality  (lit.
recognize faces - ie. favoring certain candidates because
they  have done you favors in the past) and do  not  take
bribes ..."

     Here is Hirsch's own words:

     "According  to this way of taking it, the   sentences
     would  not be speaking so much of the duties of  the
     judges,  but  rather  of the duty  of   the  national
     authorities  who are entrusted with the  appointment
     of  judges.  To  appoint such men as judges   through
     whom  justice, pure unadulterated justice  would   be
     achieved; and at making such appointments,  next  to
     honesty  and uprightness of character, to be  guided
     solely by knowledge of the law and insight into  the
     law.  For  these  traits, no  other   qualifications,
     personal, social or of scholarly attainments may  be
     substituted ... The warning here, equally  addressed
     to  the  national representatives - "Do not   pervert
     justice"  -  makes them, the Sanhedrin  who   appoint
     judges,  responsible for any twisting  of  the   law,
     partiality shown, or bribery accepted at  any  court
     in the land ... you are not to twist the law through
     the judges who you appoint."

     The  Sanhedrin  who appoint judges, are   responsible
for any twisting of the law, partiality shown, or bribery
accepted at any court in the land!  Hirsch's harsh  words
hold  a  clear message. The values begin at the  top.  If
judges  are  appointed because of family  ties  or  other
insider  deals,  then the process of corruption,  bribery
and  partiality have already entered the system. To  this
end,  the  Supreme  Court hold the  key  to  this   entire
pandora's box. They are entrusted to uphold the standards
of honesty and impartiality.

JUSTICE, JUSTICE - PURSUE!

     Verse 20 is a little strange. What does it want from
us? We clearly have an orientation of justice having read
the previous two verses. What might this verse be adding?
Also,  the  doubled  phrase - Tzedek  Tzedek  -  must   be
indicative of something. What is it?

     The Talmud states:

     "Justice, Justice pursue! - One ("Justice") for   Law
     and   another   for   out  of    court   (compromise)
     settlement." (Sanhedrin 32b)

     The indication here is that at times the best way of
achieving justice is to circumvent the legal details  and
come up with a mutually agreed resolution that supercedes
the letter of the law.

     The Ibn Ezra has an interesting reading here:

     "This  verse  is  talking  to  the   litigants.   The
     doubling of the word "justice" comes to teach you to
     pursue justice - whether you win the case or whether
     you lose!"

     Both of these approaches suggest that this verse  is
talking to the litigants themselves. If this is the case,
we could have an interesting situation here whereby verse
18  talks to the appointers of judges, verse 19 talks  to
the   judges  themselves,  and  verse  20  talks   to  the
litigants!

LAND AND JUSTICE

     "Justice,  justice, shall you pursue, that  you   may
     thrive and occupy the land that the Lord your God is
     giving you."

     Our  concluding  verse  connects  Justice   with  the
rights  of  the  nation  to the Land  of  Israel.  It   is
interesting  that  in  the  concluding  passage  of    the
parasha, the theme returns again. Over there, there is an
unsolved  murder. An unknown stranger has been  assaulted
and killed on the highway. The elders of the nearest city
are summoned to proclaim:

     "We  did  not spill this blood and our eyes did   not
     witness  it.  Forgive  your people  Israel   who  you
     redeemed, God, and do not let guilt for the blood of
     the  innocent  remain  among  your   people  Israel."
     (21:8)

     The  holy  land  is  spiritually   sensitive.  It  is
justice  and compassion that give us the keys to survival
in our land of promise.

Shabbat Shalom

YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH
ALON SHEVUT, GUSH ETZION 90433

Copyright (c) 1999 Yeshivat Har Etzion
All Rights Reserved

***********************************************