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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>for PARSHAT HA'AZINU - 3 mini-
shiurim</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Shiur #1 - MOSHE RABEINU'S LAST
DAY</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Parshat Vayelech opens with Moshe's farewell
to Bnei Yisrael, in which he informs them that he will soon die and reassures
them that Yehoshua will take over and fulfill what God had promised (see
31:1-6). The opening pasuk of the parsha baffled the commentators:
<BR>"Va'yelech Moshe - and Moshe WENT, and spoke these things to Bnei
Yisrael..." (31:1)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Where did Moshe go? Where was he
coming from? <BR> Most commentators suggest that for his final
farewell, Moshe left his own tent and 'went' from tribe to tribe to comfort each
shevet individually. [See Ramban, Chizkuni, & Ibn Ezra.]<BR> Ibn Ezra
adds a very interesting insight to this interpretation. He understands that
while Moshe visited each shevet to bid farewell, he gave each tribe their
individual blessing, i.e. the blessing recorded later in Parshat V'zot Ha'bracha
(33:1-29). [See Ibn Ezra on 31:1 inside!]<BR> If Ibn Ezra is correct,
then SHIRAT HA'AZINU becomes the final message of Chumash! This interpretation
is supported by the final psukim of Parshat Ha'azinu, where God commands Moshe
to ascend Har Nevo to die (see 32:48-52), which, chronologically, must be the
last narrative of Chumash.<BR>[See also Ramban on 31:24-26. Even though Ramban
disagrees with Ibn Ezra with regard to the actual sequence of events, V'ZOT
HABRACHA is still not Moshe's final message to Bnei Yisrael. It is merely
his final blessing. The closing 'charge to Am Yisrael' of Chumash is definitely
Shirat Ha'azinu, even though Moshe may have administered his blessings to the
tribes later on that day.]<BR> <BR> This observation can provide us
with a better appreciation of the final events of Sefer Devarim. After
Moshe Rabeinu completed his speeches [i.e. the main speech of mitzvot/ chapters
5->26, and the "tochacha"/ chapters.27->30], Chumash concludes with two
mitzvot that guarantee the continuity of Am Yisrael. <BR> 1) HAKHEL
(31:7-13)<BR> 2) SHIRAT HA'AZINU (31:14->32:47)<BR>[Note that both these
sections include the writing of the Torah, see 31:9 &
31:24-26!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Let's explain:<BR> After introducing
Yehoshua as his successor (31:1-8), Moshe gives the written Torah to the KOHANIM
and the elders (31:9), charging them with the responsibility of continuing what
Moshe had begun - i.e. teaching this Torah to the entire nation. As we
explained in last week's shiur, the mitzvah of HAKHEL is added in order to
'relive' the SINAI experience every seven years. <BR> Note the conclusion
of this unit: <BR>"And the children, who do not yet know, will listen and learn
to fear God all the days that you LIVE on THE LAND THAT YOU ARE NOW CROSSING THE
JORDAN TO INHERIT." (31:13)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A similar conclusion closes SHIRAT
HA'AZINU:<BR>"For this is not an empty thing, for it is your life, and by
keeping this, you will LIVE many years on THE LAND THAT YOU ARE NOW CROSSING THE
JORDAN TO INHERIT." (See 32:47 and its context.)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Certainly, the teaching of the Torah
guarantees the continuity of Am Yisrael; but wherein lies the importance of
SHIRAT HA'AZINU?<BR> As we explained in Sefer Breishit, God has set a goal
for the Jewish people: to become a nation that abides by His Torah and
represents Him by serving as His chosen nation. This stature of a special nation
entails not only privileges, but, even more so, responsibility. Therefore, to
assure that Bnei Yisrael will keep His laws, it becomes necessary to punish them
should they disobey and not fulfill that destiny. [That's what the "tochacha" is
all about.]<BR> The fact that God's covenant with Bnei Yisrael necessarily
includes divine punishment creates an intriguing predicament. Specifically
because of our status as His special nation, our plight becomes worse than other
nations (see Amos 3:1-2!). When misunderstood, this can lead to a very dangerous
conclusion. Instead of understanding punishment as a divine call for "teshuva,"
Am Yisrael may perceive it as proof that they are no longer chosen, and hence no
longer bound by God's covenant. When things go bad, they will blame God rather
than themselves. For example:<BR>"The ROCK (the Lord)- His deeds are perfect,
His ways are just, a faithful God, never false, He is true and upright, [but]
SHICHET LO, LOA BANAV MUMAM... - Do you attribute the bad to Him? No! It is His
children who are at fault, a crooked and perverse generation. Do you blame God
for this, o dull and witless people? Is not He the Father who created you? He
made you and fashioned you!" (loose translation of 32:4-6).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As SHIRAT HA'AZINU continues, God predicts
the inevitable outcome of Bnei Yisrael's settlement in the land. They will
become affluent and forget Him (see 32:15). He, in turn, will punish them or
hide His face from them, but they will fail to recognize the reason behind their
punishment (see 32:16-26). That is why we need the SHIRA. SHIRAT HAAZINU reminds
us not only of God, but also of WHY we are chosen, that our stature and
accompanying responsibilities remain applicable even when our situation is far
from ideal. "ZCHOR Y'MOT OLAM..." - Remember, learn from your history... (see
32:7-13). God tells us how to relate to Him in trying times. If we remember WHY
we were chosen, for WHAT PURPOSE, then we will understand why we have been
punished. Hopefully, those thoughts will steer Am Yisrael back onto the proper
path. <BR> Finally, even should we not repent, ultimately God will redeem
us (see 32:27-29), but once again, only so that we recognize our purpose. If
not, then the awful process of punishment will start all over
again.<BR> This is how SHIRAT HA'AZINU guarantees the continuity of Am
Yisrael. It is an eternal cry not only for TESHUVA, but also for the recognition
of our purpose, and hence, it reminds us of the reason for both our reward and
our punishment. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
==========</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR> Shiur #2: THE FIVE SONGS IN TANACH</DIV>
<DIV> </DIV>
<DIV> "Shirat Ha'azinu" is one of five 'songs' found in the Tanach. We
begin this section by demonstrating that each song marks the end of an important
time period. As we will see, this analysis can greatly enhance our appreciation
of "Shirat Ha'azinu."</DIV>
<DIV> </DIV>
<DIV>THE FIVE 'SONGS'<BR> For the purpose of this shiur, a 'song' is
defined as a parsha in Tanach written on the Torah scroll in a special
pattern.<BR> Two songs, Ha'azinu and Yehoshua, exhibit the pattern of:
<BR> -- --<BR> --
--<BR> -- -- (pattern A)</DIV>
<DIV> </DIV>
<DIV>Three others: ha'Yam, Devorah, & David, exhibit the pattern
of:<BR> --
--<BR> --<BR> -- --<BR> --<BR> --
-- (pattern B)</DIV>
<DIV> </DIV>
<DIV> The following table summarizes these five songs and the respective
time period that each one concludes:</DIV>
<DIV> </DIV>
<DIV> SOURCE SONG TIME PERIOD<BR>
====== ==== ===========<BR>Shmot 15:1 19
"Shirat ha'Yam" Yetziat Mitzraim (the Exodus)<BR>Devarim 32:1 43
"Shirat Ha'azinu" Bnei Yisrael in the desert<BR>Yehoshua 12:1 24 "Shirat
Yehoshua" Defeat of the 31 kings <BR>Shoftim 5:1 31 "Shirat Devorah"
Complete conquest of north<BR>Shm.II 22:1 51 "Shirat
David" Establishing the Monarchy</DIV>
<DIV> </DIV>
<DIV> Although all five songs mark the conclusion of certain time periods,
it appears that the songs following pattern A, i.e. Shirat Ha'azinu and
Yehoshua, mark the end of historical periods which fell short of their original
expectations. On the other hand, the songs following pattern B - Shirat ha'Yam,
Devorah, & David - relate to more ideal situations.<BR> One could
suggest that the structure of these two patterns reflects this distinction:
'pattern B' reflects a 'stable' existence, while 'pattern A' symbolizes a more
'shaky' reality. </DIV>
<DIV> </DIV>
<DIV>YEHOSHUA IN CONTRAST TO DEVORAH<BR> Even though Yehoshua conquered the
entire land, his conquest was far from complete. The simplest proof is the
psukim immediately following this "shira":<BR>"And Yehoshua had become old, and
God said to him, you have grown old, but there is MUCH MORE LAND which needs to
be conquered"<BR> (See Yehoshua 13:1 5. See also
18:1 3,23:1 16).</DIV>
<DIV> </DIV>
<DIV> Even though the tribes of Yehuda and Yosef were successful in their
conquest, the remaining tribes who were to settle in Eretz Canaan (see Yehoshua
18:1-6) had not captured their respective areas.<BR> The primary area not
conquered at that time centered around EMEK YIZRAEL (the Jezreel Valley), which
sat on the major trade route from Egypt to Mesopotamia. It was not until the
time of Devorah that the area was finally conquered, through the joint effort of
the surrounding tribes. In the war of Barak and Devorah in Emek Yizrael,
Israel's enemies in the north were defeated, thus geographically uniting the
twelve tribes. <BR> This explains the importance of SHIRAT DEVORAH
and why it is written according to pattern B.<BR> Later, during the time of
the Judges, Israel lost control of this area. Only during the period of David
did this area come back under Jewish control. David expanded his sphere of
occupation to the north, east, and south, thus creating a political environment
characterized by a stable monarchy and secure borders. His song - SHIRAT DAVID -
also follows pattern B, as it thanks God for His assistance in achieving the
most complete conquest of Eretz Canaan.</DIV>
<DIV> </DIV>
<DIV>SHIRAT HA'YAM AND SHIRAT HA'AZINU<BR> We now turn our focus to the
distinction between the two 'songs' found in Chumash - Shirat Ha'Yam and Shirat
Ha'azinu.<BR> Shirat Ha'Yam marks not only the completion of the Exodus,
but also our total independence from Egypt. Recall that Bnei Yisrael were
granted permission to leave Egypt just for a few days in order to worship their
God in the desert (see Shmot 12:31-2). Therefore, when Pharaoh drove them from
his land after "makat b'chorot," he expected them to return after just a few
days. Thus, only after "kriyat Yam Suf" did Bnei Yisrael achieve TOTAL
freedom.<BR> Hence, Shirat Ha'Yam marks the conclusion of the first stage
of the redemption process, as promised in Brit Bein Ha'btarim (see Breishit
15:13-20).<BR> The generation of the desert, after receiving the Torah,
should have conquered the Land within the first year. Had this come true, i.e.
had Bnei Yisrael not sinned, then the next "shira" should have been the idyllic
one - that of the conquest of the Promised Land with Moshe as their leader.
Instead, that generation and the next consistently angered Hashem. Forty years
later, as Bnei Yisrael finally prepare to enter the Land, their situation
remained far from the ideal. Therefore, the ideal "shira" that should have been
sung is now 'replaced' with a more 'realistic' one - "Shirat Ha'azinu," tailored
to God's pessimistic forecast of what will happen after Bnei Yisrael enter the
Land.<BR> We can now better understand the psukim towards the end of
Parshat Va'yelech which introduce this "Shira":<BR>"...God told Moshe, you will
soon die, and this Nation will go astray after the foreign gods in their midst,
in the land that they are about to enter. They will forsake Me and break My
covenant that I made with them.<BR> Then My anger will flare up at them,
and I will abandon them ('hester panim')... then they shall say: 'Surely, it is
because God is not in our midst that these evils have befallen
us'...<BR> Therefore, write down this 'shira' and teach it to the people...
in order that this 'shira' may be My witness against the Nation, when I bring
them into the Land.... For I know the very nature of this people (the way they
will act) even before I bring them into the Land..."
<BR> (Devarim 31:16 21)<BR> Moshe later
repeats this pessimistic prognosis to the people, prior to teaching them this
song:<BR>"[Moshe charged the Leviim, saying... ] Gather for me all the leaders,
and I will speak to them these words... For I know that after I die you will act
wickedly and leave the path which I have commanded you. Misfortune will thus
befall you in later generations, because your evil actions will anger God. Moshe
then recited this "shira" to the entire congregation..." (See
Devarim 31:28 30)</DIV>
<DIV> </DIV>
<DIV> Thus, the period of the 'forty years in the desert' ends on a very
tragic note. It appears inevitable that Bnei Yisrael will fail to meet the
challenge of establishing God's model nation in the Land. Despite this bleak
forecast, "Shirat Ha'azinu" remains as an eternal reminder for Bnei Yisrael that
the time will ultimately come, should they perform proper teshuva, when a new
song will be sung ["v'nomar l'fanav SHIRA CHADASHA..."], a song of praise and
recognition of God as the source of our victory, a song similar to "shirat
David."</DIV>
<DIV> </DIV>
<DIV> ================<BR> </DIV>
<DIV> </DIV>
<DIV><BR>Shiur #3 - The witnesses - 'SHAMAYIM VA'ARETZ'</DIV>
<DIV> </DIV>
<DIV> In its preface, "shirat Ha'azinu" calls upon shamayim va-aretz
['heaven & earth'] to bear witness. On the one hand, the very mention
of this 'Biblical duo' beautifully ties together the end of Sefer Devarim with
the very beginning of Sefer Breishit. <BR> In the
following shiur, we discuss how the mention of "shamayim v'aretz" may also
relate to a very interesting relationship between this song and a very basic
theme of Chumash.<BR> <BR>INTRODUCTION<BR> Already in the introduction
to shirat Ha'azinu (back in Parshat Vayelech), we find the mention 'shamayim
va-aretz', as Moshe calls upon them to serve witness: <BR>"Gather to Me all the
elders of your tribes that I may speak these words to them, and that I may call
shamayim va-aretz to testify..." (see 31:28-29 / note also 30:19).</DIV>
<DIV> </DIV>
<DIV> Therefore, it should come as no surprise that we find their mention
at the very beginning of the song:<BR>"Ha'azinu ha-shamayim va-adabera,
ve-tishma ha-aretz imrei fi." - Listen heaven, and I will speak, and the
aretz should hear the words of my mouth (see 32:1).</DIV>
<DIV> </DIV>
<DIV> But why are specifically 'heaven and earth' summoned as
witnesses? Although the answer may seem obvious at first, as we will see,
there may be far more here than first meets the eye.</DIV>
<DIV> </DIV>
<DIV>RASHI'S APPROACH<BR> Rashi quotes the two classic answers, based on
two Midrashim (Sifrei 306 and Tanchuma 1):<BR>1) An eternal
witness:<BR>Heaven and earth exist forever and can thus serve as eternal
witnesses. Whereas Moshe himself is mortal, he must summon the everlasting
forces of nature as his witnesses. (See also Ibn Ezra.)<BR>2) An agent of
enforcement:<BR>As explained in Devarim 11:13-17, 'heaven and earth' will reward
Bnei Yisrael with adequate rainfall and plenty should they follow God's
covenant, and punish them with drought should they disobey. (See also
Rashbam.)</DIV>
<DIV> </DIV>
<DIV> In truth, these two answers are not mutually exclusive. They
provide a 'double reason' for God's choice of "shamayim va-aretz": not only do
they provide eternal testimony, but they also help enforce the
covenant.<BR> Nevertheless, according to other commentators, these reasons
alone do not suffice. We will now note how both Ramban and Ibn Ezra
provide additional comments on this pasuk that point us back to Sefer
Breishit.</DIV>
<DIV> </DIV>
<DIV>BACK TO BREISHIT<BR> Ramban begins his commentary by agreeing with the
first reason brought down by Rashi [i.e. everlasting witnesses], and even offers
additional proof from a similar incident - where Yehoshua designates a stone as
an eternal witness to a covenant (see Yehoshua 24:25-28). However,
afterward he adds a very interesting comment: <BR>"... these are the original
shamayim and aretz that are first mentioned in Breishit. Since they are
entering into a covenant with Israel, they are told to listen..." (Ramban
32:1)<BR>[Note how Ramban refers to this approach as 'al derech ha-emet' [lit.
'by way of the truth'], as opposed to his assessment of his first peirush, as
'al derech ha-pshat' [lit. 'by way of the simple meaning of the text']. We
find this expression al derech ha-emet- quite often throughout the Ramban's
commentary, usually when he hints to a much deeper reason for why the Torah
chooses a specific phrase, one which relates to a more general theme in Chumash.
(See Ramban's introduction to Chumash.)]</DIV>
<DIV> </DIV>
<DIV> Here we find that Ramban 'hints' to a thematic connection between
shirat Ha'azinu and Bereishit, even though he does not explain the reason or
significance behind this relationship. <BR> Though somewhat obscure, a
connection between Ha'azinu and the beginning of Chumash appears in the comments
of Ibn Ezra, as well. First, he quotes Rav Sa'adia Gaon's suggestion that
shamayim refers to the 'angels in heaven' and aretz to 'men on earth.' He
then continues:<BR>"... or the testimony [refers to] the rain that will come
from heaven, and earth that will give [the earth's] produce. But what
seems most correct to me is that they both exist forever [reason (1) above], and
I have earlier alluded to the fact that the neshama (of man) is in the middle -
between above and below..." (see Ibn Ezra 32:1).</DIV>
<DIV> </DIV>
<DIV> What exactly Ibn Ezra has in mind is far from clear. However,
it appears to be an allusion to his lengthy commentary on Breishit 1:26, where
he explains the meaning of God's creation of man 'be-tzelem
Elokim'.<BR> Following this 'lead' alluded to by both Ibn Ezra and Ramban,
we will explore a possible thematic connection (on a 'pshat level') between the
shamayim va-aretz in the first pasuk of shirat Ha'azinu and the shamayim
va-aretz in the first pasuk of Chumash.</DIV>
<DIV> </DIV>
<DIV>A 'PROSECUTOR' OR A 'REMINDER'?<BR> As we explained earlier, both
explanations quoted by Rashi personify shamayim and aretz, treating them as
actual witnesses who will enforce the covenant. This understanding implies
that the purpose of this summons to shamayim va-aretz is to frighten Bnei
Yisrael, so that they realize that 'someone' is always there watching should
they break the covenant. <BR> However, one could suggest a different
function of shamayim va-aretz, based on an earlier instance in Sefer Devarim,
where Moshe Rabbeinu summoned shamayim va-aretz to witness his final charge to
Bnei Yisrael at the conclusion of his 'finale' speech:<BR>"I call upon the
shamayim and the aretz as witnesses today, for I am presenting the choice
between life and death - the blessing or the curse - and you should choose
life..." (see 30:19 & its context).</DIV>
<DIV> </DIV>
<DIV> Commenting on this pasuk, Rashi offers a beautiful explanation.
After first identifying their function as 'eternal witnesses,' Rashi then cites
a different explanation, based on the Midrash:<BR>"Hashem tells Bnei Yisrael:
look at the shamayim that I created to serve you - do they ever change from
their regular pattern? Look at the aretz that I created to serve
you..."</DIV>
<DIV> </DIV>
<DIV> According to this second interpretation, the shamayim and aretz are
not personified; they take no active role. Instead, the pasuk calls upon
Am Yisrael, to act! They must look at and contemplate the shamayim
va-aretz, who now serve as a constant reminders to man, and thereby help him
find purpose in God's creation.<BR> In other words, God's selection of
shamayim and aretz to witness the covenant is not in order to 'scare' us, but
rather to 'teach' us that just as there is a purpose for God's creation of
heaven and earth, so too there is a purpose for His covenant with Am
Yisrael.<BR>[See also Ramban on Breishit 6:18, in his peirush of the word
"brit", where he adds al derech ha-emet that brit is connected to 'briya'.
In other words, God's covenant with Noach directly relates to the very purpose
of His Creation.]</DIV>
<DIV> </DIV>
<DIV> This Midrash raises the fundamental question concerning the
conclusions that man should reach when he contemplates the very existence of
'heaven and earth'? What does man see in nature - pure coincidence? Or
possibly the work of many gods (with a delicate balance between their
conflicting powers)? Are these 'forces' beyond human comprehension, or
does man perceive an organized universe created by One God - for a definite
purpose?<BR> It is precisely this question that the first two chapters of
Sefer Breishit attempt to answer. They teach us that what we perceive as
nature - i.e. shamayim va-aretz and all their hosts (see 1:1, 2:1 & 2:4) -
is a willful act of God. Man, the pinnacle of God's creation, was charged
to both serve God (see 2:15) and to rule over nature (see 1:28).<BR> At the
same time, however, it is precisely shamayim va-aretz that may cause man to
arrive at the exact opposite conclusion. He may indeed perceive Creation
as an act of God, but the vast abyss separating shamayim and aretz seems too
wide to bridge. Indeed, God is in heaven - but man remains on earth, with
no means by which to connect to the heavens. God may exist, but there may
be no 'hashgacha' [divine providence]. Even though man may perceive and
recognize divine Creation, he can still question how that Creator relates to his
own daily life. <BR> The Torah provides the answer, presenting the
'prophetic history' of God's relationship with man, himself a 'mixture' of
shamayim and aretz (see 2:4-10, note 'neshama' / this may be what Ibn Ezra is
referring to in his commentary to Devarim 32:1). Each brit found in
Chumash exemplifies this relationship.</DIV>
<DIV> </DIV>
<DIV> In fact, we find a similar use of the words 'shamayim va-aretz' in
relation to events that took place when the Torah was given - at Matan Torah -
the most intense 'brit' between God and Am Yisrael:<BR>"From the shamayim He
made his voice heard... and on the aretz He showed you His great fire, and you
heard his words from that fire..." (see Devarim 4:36. The beginning of
that parshia - 4:26 - is the first time we find shamayim and aretz as
witnesses! Find the other parallels between chapters 4 and 30-31.)</DIV>
<DIV> </DIV>
<DIV>HASHGACHA<BR> We may now, therefore, suggest an additional reason for
God's invocation of shamayim and aretz to witness the covenant. Let's
return to the psukim in Parshat Vayelech that outline the reason for shirat
Ha'azinu:<BR>"... and they will leave Me, and I will hide My face from them, and
terrible things will befall them, and they will say on that day - it is because
God is not in our midst that these terrible things have happened. But I
will continue to hide My face... Therefore, write down this shira... and teach
it to Bnei Yisrael in order that it be a witness for Bnei Yisrael..." (see
31:16-19).</DIV>
<DIV> </DIV>
<DIV> God here threatens 'hester panim' - hiding His face, the most severe
punishment Bnei Yisrael can experience. This dreadful reality raises a
critical theological question: how can Bnei Yisrael find God if He seems to pay
no attention to them? God's answer to this question is the shira.
God expects Am Yisrael to find Him by contemplating their history and the reason
for their existence. Even when God appears to conceal Himself, He
continues to guide our fate - like a parent who 'punishes' a child by ignoring
him. The parent does so not because he doesn't care, but rather to educate
the child so that he'll come to realize on his own the importance of parents.
<BR> The same 'self-taught' lesson that shirat Ha'azinu demands of us (see
32:7) may be the lesson of the opening pasuk in particular. Shamayim and
aretz are summoned as witnesses to help us recognize God's hashgacha, even when
it appears to be hiding from us.<BR>[Iy"h, in our shiur on Parshat Breishit we
will discuss the meaning of raki'a - created on the second day, that appears to
divide between shamayim va-aretz (note the absence of 'ki-tov' on that
day). Similarly, in our study of Sukkot, we will discuss how the s'chach,
which divides between our sukka on the aretz and the shamayim above, yet needs
to remain partially open - so that we can still 'see the stars'!]</DIV>
<DIV> </DIV>
<DIV> As you study shirat Ha'azinu, note how this theme of historical
perspective emerges as a primary topic. Furthermore, note how it demands
that we contemplate not only nature, but even more so - historical events - as
it provides an eternal guide for the pattern of God's dynamic relationship with
His people. </DIV>
<DIV> </DIV>
<DIV>
shabbat shalom,<BR> menachem</DIV>
<DIV> </DIV>
<DIV></FONT> </DIV></BODY></HTML>