TT 450 SHABBAT PARSHAT MIKEITZ 4 TEVET 5761 HALACHIC TIMES for Jerusalem Correct for TT #450. Ranges are for THU-THU, 2-9 Tevet (DEC 28 - JAN 4) For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, (the times in parentheses do not take elevation into account). For the deadlines for Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out). Candle lighting - 4:09pm Havdala - 5:26pm (Rabbeinu Tam - 6:02pm) Earliest Shacharit • 5:33-5:35am Sunrise • 6:33-6:35am (6:38-6:40am) Sof Z'man Kri'at Sh'ma • 9:07-9:09am (8:19-8:22am) Sof Z'man Shacharit • 9:58-10:01am (9:26-9:29am) Chatzot (halachic noon) • 11:41-11:44am Mincha Gedola (earliest Mincha) • 12:11-12:14pm Plag Mincha • 3:44˝-3:49pm Sunset • 4:49-4:53pm (4:43-4:48pm) WORD OF THE MONTH A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem... A simple curiosity many years ago lead to an ongoing compilation and observation of various statistics of the Jewish Calendar, which have graced this column continually over the years. It started with wondering how often there was a second Shabbat Chanuka, and therefore how rare was its special Haftara read. This lead to a homemade computer program to help find the stats. There are two Shabbat-Chanuka on average 18.4% of the time. Next came the "discovery" of a rarer Haftara – the regular Haftara of Mikeitz (which we read this Shabbat). Mikeitz is NOT Shabbat Chanuka only 10.1% of the time. That means that on average, we should read the episode of Shlomo HaMelech and the two babies once in ten years. However, the different types of years are not evenly distributed. The last times Mikeitz was not Cahnuka 5757, 5737, 5733, 5730, 5710. That's 3 times in an 8-year period flanked by two gaps of 20 years each. In our fixed calendar, the next time we are scheduled to read the regular Haftara of Mikeitz is 20 years from now, 5781. (Then 3 and 17 years after that.) So pay extra attention this Shabbat to a rare Haftara with a very famous story. The Day with a Split Personality The 3rd of Tevet has the unique distinction among the 385 different dates on the Jewish Calendar of being the only date that has Hallel said on it in some years, and Tachanun during other years. It works like this: Kislev usually has 30 days (74.5% of the time), in which case, the 8th day of Chanuka is the 2nd of Tevet and the 3rd is the day after Chanuka, with Tachanun. But in the other 25.5% of the years, such as this one, Kislev has only 29 days and the 3rd of Tevet is ZOT CHANUKA, with full Hallel. This dual nature of the 3rd of Tevet can be seen as symbolizing the nature of the month of Tevet and asa reminder of Tevet's message. And that message is a mixed one. The month of Tevet begins with the last two or three days of Chanuka, the joyous celebration of G-d's miracles, of our victory over bitter enemies, of the restoration and rededication of the Beit HaMikdash and the holy service therein. Not one week later, we are marking the multiple tragedies of the 8th, 9th, and 10th of Tevet — the translation of the Torah into Greek, the yahrzeits of Ezra and Nechemia, and the beginning of the siege of Jerusalem prior to the destruction of the first Beit HaMikdash. Although the events associated with these Tevet dates preceded the Chanuka story, their appearance on the calendar right after Chanuka says things to us. We get an important perspective for Chanuka and its celebration. On the one hand, don't think that Chanuka is "and they lived happily ever after". They didn't. And we haven't... yet. Chanuka ushered in a significant 200-year period of relative autonomy, but there were ups and downs on a spiritual level. And subsequently, the Beit HaMikdash was destroyed and we were plunged into the worst and longest of exiles. And yet we still celebrate Chanuka. On the one hand, it is important to understand that we must be thankful for all of G-d's blessings, even if they are not everything we want and need. Chanuka is not diminished by the fact that there were problems with the Hasmonean dynasty, the Greeks, and then the Romans. (A lesson to learn for Yom HaAtzmaut - but that's another issue.) On the othr hand, Tevet association with Ezra and Nechemia remind us that the relatively feeble return to Eretz Yisrael after the (relatively) short Babylonian exile resulted in a second Beit HaMikdash with and insufficiently broad foundation (people-wise and more) for it to be the permanent, eternal Beit HaMikdash. KAF-HEI KISLEV - great victory, great miracles. Dedication of the Beit HaMikdash. And then Rosh Chodesh and a new month, a month that reminds us of the not-quite perfect circumstances. But also a month that reminds us of the prophecies and promises of the Geula Sh'leima, when the Four Fasts for the Churban will become YAMIM TOVIM, may it happen speedily in our time, AMEN. Sedra-Stats 10th of 54 sedras; 10th of 12 in B'reishit Written on 254.6 lines in a Sefer Torah The sedra is a single, long (the longest in the Torah) Parsha (P'tucha, open) 146 p'sukim - ranks 8th (5th) tied with B'reishit 2022 words - ranks 3rd (2nd) 7914 letters - ranks 2nd (first) Mikeitz's p'sukim are unusually long for a big sedra. That's why it is so high in the rankings for words and letters. Mitzvot - contains none of the 613 mitzvot Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 14 p'sukim - 41:1-14 Two years have passed since the wine steward had promised to tell Par'o about Yosef. Extra years of languishing in prison, for putting too much faith in a human at the expense of complete faith in G-d (and possibly creating a Chilul HaShem in Yosef's case, because of who he was). Par'o has two dreams - 7 emaciated cows consuming 7 fat cows without showing the effect of their "meal", and 7 scorched ears of grain consuming 7 fat, good ears. These dreams upset him very much. He summons his counselors who fail to ease his mood with their unsatisfactory interpretations. The wine steward remembers Yosef and approaches Par'o with his story. "With us therewas this Jewish kid..." Par'o orders Yosef's removal from prison and Yosef is prepared to meet Par'o. [SDT] Rashi points out (actually, he curses) that wicked people, even when they are acknowledging good that was done on their behalf, will belittle those to whom they owe a debt of gratitude. The Wine Steward refers to Yosef as a NA'AR (connotation of a fool), IVRI (a foreigner who doesn't belong amongst us), EVED (a slave unworthy of leadership). [SDT] There is a Tradition that Yosef was "remembered" on Rosh HaShana and removed from prison to the palace of the king. What happened to Yosef was part of the Divine Plan for enslavement and subsequent redemption of Bnei Yisrael. This gives Rosh HaShana one of its claims to be called ZEICHER LITZI'AT MITZRAYIM, commemorative of the Exodus, as we say in Kiddush. [SDT] Meiketz is THE Chanuka sedra. 70.5% of the time, it is read on the single Shabbat Chanuka. 18.4% of the time, it is read on the second of the two Shabbatot Chanuka. Only 10.1% of the time is it not read on Chanuka, but the very next day (as it is this year). But Mikeitz is still THE Chanuka sedra. There is an elaborate REMEZ to Chanuka from Mikeitz that uses It involves the first several p'sukim in the sedra, letter by letter, forming RASHEI TEIVOT, the initial letters of a summary of the laws of Chanuka. The number of words in Mikeitz is given as 2025, which is NER (numeric value of candle) times 8 plus 25 for the 25th of Kislev. (Our count of the words is 2022 - I have no explanation for the discrepency.) One commentary sees in the description of the scrawny cows devouring the fat cows an allusion to one of the miracles of Chanuka - You gave over the mighty into the hands of the weak. Levi - Second Aliya - 24 p'sukim - 41:15-38 Par'o tells Yosef about his dreams (making some significant changes which Yosef corrects, thus indicating the Divine origin of his dream interpretations). Yosef tells Par'o that his two dreams are in fact a single message from G-d of His intention to bring seven years of plenty which will be followed by seven years of devastating famine. The years of plenty will not even be remembered (unless measures are taken to properly prepare for them). The doubling of the dream indicates that the events are soon to occur. Yosef suggests what to do during the years of plenty to prepare for the famine. Par'o is highly impressed by the godly person, Yosef. Shlishi - Third Aliya - 14 p'sukim - 41:39-52 Par'o, convinced that Yosef is the wisest person around, appoints him as viceroy over all of Egypt. Par'o gives Yosef his royal ring and special garments (again garments!) and parades Yosef through the streets so that the Egyptians will know of the authority the king has given Yosef. Yosef is given Osnat as a wife. (Somesay that she was Deena's daughter.) At age 30, Yosef is master over Egypt. Osnat bears Yosef two sons, before the years of the famine - Menashe and Ephraim. Par'o called Yosef TZOFNAT PA'NEI'ACH, not an easy name to explain. Commentaries offer a variety of explanations as to its meaning. In his unique style, R. Yaakov Auerbach z"l, in L'ORA SHEL TORAH, offers a few numeric suggestions, including this one... The name itself equals 90+80+50+400 (620) + 80+70+50+8 (208) = 828. The Torah says "And Yosef, he is the ruler..." (42:6). V'YOSEF HU HASHALIT = 6+10+6+60+80 (162) + 5+6+1 (12) + 5+300+30+10+9 (354) = 528. Even Par'o recognized that Yosef was instilled with RU'ACH ELOKIM, the Spirit of G-d. 200+6+8 (214) 1+30+5+10+40 (86) = 300. Yosef is the ruler of the land (528) who was guided by the Divine Spirit (300) was 528+300=828 = TZOFNAT PA'NEI'ACH. R'vi'i - Fourth Aliya - 23 p'sukim - 41:53-42:18 The seven years of plenty end and the famine begins. All neighboring countries are devastated by the famine, but Egypt has prepared well. Yosef manages the distribution of food supplies and amasses great wealth for Par'o. Meanwhile, Yaakov, aware that there is food in Egypt, sends "the brothers" to buy provisions. (Only Binyamin remains at home.) [SDT] Actually, the Torah says that Yaakov SAW that there was plenty... Rashi asks: What is the meaning of SAW; would not HEARD have been more accurate? Rashi answers that Yaakov SAW in a prophetic-like vision that there was plenty in Egypt. Rashi adds that this was not full, clear prophecy, as Yaakov still did not SEE that Yosef was on the scene. [SDT] The Gemara in Taanit says that Yaakov and family were still well-supplied with food at this stage in the famine. Yet he sent them to Egypt, rather than inflame the jealousy of others. When others have not, it is improper to flaunt what you have. Yosef sees his brothers, recognizes them, (they do not recognize him,) and remembers his dreams. He treats them harshly and accuses them of being spies. They deny the charges and tell Yosef of their family history and honorable intentions. [SDT] Rashi says that the brothers (unknowingly) uttered a true, prophetic statement when they said "we are all the sons of one man". Consciously, they were talking about themselves. But the statement is very true when Yosef is included - We are ALL... Yosef proposes a test of their sincerity - they must bring their younger brother down to him. He locks them up for 3 days to "think things over". [SDT] B'ZOT - with this you shall be tested. Yosef said that the children of Israel will be tested B'ZOT. B'ZOT = 2+7+1+400 = 408. The three major "tools" to achieve forgiveness from G-d are T'FILA, T'SHUVA, TZEDAKA. This is what we say in Musaf of Rosh HaShana and Yom Kippur. Some machzorim have another set of words printed above these three. They are not said, but they are there. Prayer = KOL (voice). Repentance is aided by TZOM (fasting). And TZEDAKA is performed with MAMON (money). Each of these three words is numerically equal to 136. 100+6+30 = 90+6+40 = 40+40+6+50. The identical G'matriya of the synonyms speaks of an equality of significance in the quest for Divine forgiveness. Add them up and you find 136+136+136 = 408. B'ZOT TIBACHEINU - This is how we are tested - with Prayer, Repentance, and Acts of Kindness are the Children of Israel tested. Chamishi - Fifth Aliya - 35 p'sukim - 42:19-43:15 Yosef tells them that one of them shall remain as a hostage (Yosef selects Shimon, so as to split the dangerous team of Shimon and Levi) and the others are to return to Canaan to bring "the little one" down to Egypt. The brothers express sincere remorse for what they had done to Yosef (considering their present predicament as a punishment for that). Reuven says the equivalent of "I told you so". All are unaware that Yosef is listening and understanding their conversation. Yosef goes off on his own and weeps (for what he is putting his brothers through). Yosef commands that their bags be filled with food and that their money be returned to them as well. When each brother opens his sack, he is frightened to find his money there. They return to Yaakov and report to him what has happened. Yaakov laments the loss of Yosef and now Shimon and announces that he will not risk losing Binyamin as well. He refuses to permit his sons to return to Egypt, in spite of (or because of) Reuven's ridiculous suggestion that his own sons be put to death if anything happens to Binyamin. [SDT] The Gemara says that the curse of a wise (righteous?) person, even made conditional, comes true (in some way or other). Reuven offered that his sons should die if Binyamin is not returned. The offer was refused. Binyamin did return to his father. Nonetheless, Reuven said something he should not have said. His "two sons" are seen as referring to two famous descendants of Reuven who DID die - Datan and Aviram. One has to be exceedingly careful of what one says! The famine in Canaan intensifies and Yaakov finally agrees to entrust Binyamin into the hands of Yehuda for the return trip to Egypt. Yaakov gives them twice as much money as they will need and sends gifts of the finest spices to the "Egyptian leader". Yaakov blesses his sons; they return to Egypt and present themselves to Yosef. SHISHI - Sixth Aliya - 14 p'sukim - 43:16-29 Yosef sees Binyamin and tells his attendant (probably Menashe) to prepare dinner for them all. The brothers fear the summons to Yosef, convinced that it has to do with the returned money from the previous trip. They tell Yosef what had happened in order to forestall his anger. Yosef asks them about their aged father. The brothers bow to Yosef, thus fulfilling the essence of his dreams. Yosef sees Binyamin, asks about him and blesses him. Sh'vi'i - Seventh Aliya - 22 p'sukim - 43:30-44:17 Yosef is having a hard time controlling his emotions. He cries in private again, washes his face and returns to the brothers. At the dinner he seats his brothers in age order (which alarms them - "How could he know?"). He gives them gifts, more to Binyamin. (Yosef was creating the potential for jealousy so that the brothers would be put into a similar situation as previously. This sets the stage for "complete" repentance.) He next orders that food and their money be put into their respective sacks and that his (Yosef's) special cup be placed among Binyamin's baggage. He sends the brothers on their way to Canaan, and then sends his "man" after them to accuse them of stealing the cup. The brothers are appalled by the accusation and pledge that if the cup is found with them, the "guilty" party shall be put to death and the others would become slaves to Yosef. Yosef offers to enslave only the guilty one; the others would be free to go. The search reveals that Binyamin has the cup. Yehuda, as spokesman, offers that all should become slaves. Yosef insists that only Binyamin should remain; the others should return to their father. Once again, the brothers can go to Yaakov - without one of Rachel's sons and claim extenuating circumstances. The potential for real T'shuva. Will the brothers see this as an opportunity to save themselves and claim that they were powerless to do anything, or will they stand up to this enigmatic ruler of Egypt and be prepared to fight for Binyamin. In classic "cliffhanger" style, the parsha ends with this question. One must stay tuned to the same station, same time next week, for the answer. And they drank together and got drunk. On this, Rashi says that neither the brothers nor Yosef drank wine from the day of the Sale of Yosef until this day of family reunion. In discussing this Rashi with Rabbi Chaim Eisen, he mentioned that he could understand why Yosef was joyful enough to drink wine once again, but why would the brothers? Perhaps they felt fearful of offending their fickle host, or perhaps they were glad to find Shimon intact. Haftara - 15 p'sukim -M'lachim Alef 3:15-4:1 As previously mentioned, it is rare that we read the regular Haftara of Mikeitz. Mikeitz is usually Shabbat Chanuka and sometimes the second Shabbat Chanuka, in which case special Haftaras are read. Only when Chanuka runs from Friday to Friday does Mikeitz miss being Shabbat Chanuka, missing it by just one day.This occurs with a frequency of 10.1%, or about once in ten years. However, FRI-FRI Chanukas are not evenly distributed. We last read the regular Haftara of Mikeitz 4 years ago; the next time we are scheduled to read it (in our fixed calendar) is 20 years from now. Ironically, the content of the Haftara of Mikeitz is one of the all-time most famous stories in Tanach... Shlomo HaMelech awakens from a dream (in which G-d offered him anything he wants. He asks for an understanding heart. G-d tells Shlomo that because he didn't ask for wealth or honor or long life, that he shall receive all of that in addition to great wisdom and understanding). The parentheses is based on the text right before our Haftara begins. Shlomo awakes from the dream and goes to Yerushalayim to offer korbanot and to make a party for his servants. Two women (unwed mothers, shall we say) appear before him for judgment. The two women share a house and both gave birth to sons within three days of each other. No one else lived in their house. One of the women claims that the other accidentally smothered her son one night and then took her live baby and substituted the dead child for it. The other woman claims that the living child is hers. The king summarizes the case as each woman claiming that hers is the living child and that the dead child is the other's. Shlomo then calls for a sword and commands that the baby be cut in two and each women receive half. One woman, the real mother, was overcome with feelings for her child and begs the king not to kill it, but rather to give it to the other women. The other women says that it is better that neither of us have him. The king pronounces the first woman as the true mother. All of Israel hears of the king's judgment and are in awe of the Divine wisdom he obviously has. And Shlomo HaMelech was king over all of Israel. Rabbi Jacobs in A Haftara Companion points out similarities and differences between the parsha and its haftara. Two different kings have dreams, but their reactions to them are very different. Both kings seem to have been surpirised and astonished by their dreams and the clarity of what took place in them. Commentaries say that neither was aware that he was dreaming until awakening. In both sedra and Haftara, there is the issue of the Divine Spirit – recognized in Yosef who interprets Par'o's dreams and in Shlomo's display of wisdom following his dream.Almost identical expressions are used to describe Yosef's deep feelings for Binyamin and the real mother's feeling towards her baby. In the Friday night Z'mira TZAM'A NAFSHI, there is a borrowing from the story of Shlomo and the babies. Commentaries say that Moslems and Christians say to the Jewish People that their religions are alive and our "son is dead". We know otherwise, that despite the numbers of those two religions each around the billion mark, and ours at maybe 1.5% of either, that ours is the living child. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 68 (2nd of 2 parts) - Recanting an Admission In Shulhan Aruch Hoshen haMishpat, Rabbi Yosef Karo calls chapter 81 “If a Person Made a Voluntary Admission, When May He State That He Was Only Jesting?” In last week’s lesson we discussed how a person admits that he owes someone money. Reuven made an admission that he owes Shimon $100. Shimon now wants to use this admission as proof that Reuven owes him the money and Reuven refuses to pay. If the admission stands up in Beth Din, Shimon does not have to prove the debt and may rest his case on the admission. If Reuven can recant the admission then Shimon will lose the case unless he can prove the debt independently. There are several types of pleas that Reuven can raise regarding the admission that Shimon pleads that Reuven made. Reuven may plead that he made the admission in error. Of course the debtor may recant an admission made in error. If the admission was made by the debtor because he mistakenly believed that he owed money to the creditor and thereafter the debtor discovers his error, he may recant his admission. This then becomes a question of proof that Reuven has to produce that the admission was in error. Or Reuven can also plead that he never made the admission. Here too it becomes a matter of proof with Shimon having the burden of proof to prove that the admission was made by Reuven. Or Reuven may plead payment, unless Shimon is holding a writing that evidences the indebtedness. There are two other defenses that we will be discussing in this lesson. Shimon sues Reuven in Beth Din based on the admission of Reuven that he owes Shimon $100. Reuven raises a defense that he was only jesting when he made the admission, which is the name of this chapter in Shulhan Arch. Or he may raise the defense that he made the admission so that people will think he owes out money and is not as wealthy as they think he is. He may not want people to think that he is wealthy for a variety reasons. If people think he is less wealthy than they thought he was, he may not be pressured to give large contributions to charity. Or he may want people who owe him money to feel sorry for him and repay their debts to him. Or he may believe in bad luck following him if people see how wealthy he is; or he fears tax collectors will give him a larger tax assessment; or any other variety of reasons. If Reuven raises a defense of the admission never having been made, and witnesses then testify that they were present when he made the admission, then Beth Din may permit Reuven to lead that he was jesting and does not remember the admission. A person is not required to remember all the jests that he makes. If the admission was made with a kinyan, then Reuven cannot raise the defense that he was jesting. The availability to plead the defense that the defendant was jesting applies only to individuals. It does not apply if the leaders of a community make an admission on behalf of a community. When an obligation is undertaken by a community it is the equivalent of an admission made by an individual with a kiynan. Reuven may not raise the defense that he was only jesting if he was critically ill when he made the admission. If Reuven recovered from the illness and is sued on the strength of the admission he may not plead that he was only jesting. A person does not jest about such things when he is critically ill. Another defense that Reuven may want to raise is that he made the admission so as not to appear too wealthy to the people in his community. There is authority that this defense can only be raised if it was Reuven who made the admission without being requested to do so by Shimon. But if Shimon requested him to make the admission, Reuven can raise this defense. Reuven, without being requested to do so, admits to a critically ill person that he owes him $100. Reuven may not thereafter plead that he made the admission so as not to appear wealthy. In those situations where Reuven pleads that he made the admission so as not to appear wealthy, he must take a hesseth oath (an oath instituted by the Rabbis of the Talmud in the fourth century). Reuven would have had to take a hesseth oath even if there were no witnesses that he made the admission since the Rabbis of the Talmud introduced a hesseth oath in all cases where a defendant denies any liability to the plaintiff. There are situations where admissions are made in business. There are two partners in a business, Reuven the active partner and Shimon the passive partner. Shimon relies on Reuven to give him his share of he profits every year. Reuven gives Shimon $100 representing the profits for the year 1999. Thereafter Reuven alleges that there actually were no profits in 1999, and the $100 he gave to Shimon should be treated as a return of principal to Shimon. If the profits were given by Reuven to Shimon in the presence of two witnesses or Reuven admits that he declared that it represented profits for the year 1999 when he presented the $100 to Shimon, Reuven cannot now plead that the $100 was a return of principal. If Reuven can prove to Beth Din that he had made a mistake in calculation or that the $100 was originally given by him to Shimon without stating what it was for, then he can plead that he made a mistake and take a hesseth oath and the money will be attributed to principal. Reuven invests $100 with Shimon and Levi for their business and they execute a writing and agree by oath that Reuven is at a certain date to receive back his $100 and he is also to receive 50% of the profits. Part of the writing includes a power of attorney in favor of Reuven, which permits Reuven to declare the amount of the profits. (This was a device to get around the Torah restrictions against the investor taking interest. Instead he received profits and he was to determine the amount of the profits.) Reuven asks for his investment and they give him $100. He asks them for his share of the profits and they state they had profits of $60. Reuven pleads that Shimon had previously admitted to him that they had profits of $80. Using his power of attorney, Reuven collected the $40 (one-half of the profits). Levi sued Reuven to recover the overage of the profits that Reuven took. Judgment was rendered in favor of Reuven. Reuven loans $100 to Shimon. Reuven pleads that the loan not having been repaid in a long time, Reuven by agreement with Shimon converted the loan into an investment and Reuven is to receive profits on his investment. This was a device to receive interest on a loan that was not repaid. Shimon denies the conversion into an investment. Judgment was rendered in favor of Shimon without even having the necessity of taking an oath. Shimon does not have to take an oath since the condition of conversion was not present when Shimon became obligated to Reuven. The subject matter of this lesson is more fully discussed in Volume III, Chapter 81 of A Restatement of Rabbinic Civil Law by E. Quint and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on the commentary “Meaning in Mitzvot” on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org. OATHS & VOWS Twice in our parsha we find Yosef swearing by Pharaoh (42:15,16). Rashi comments that he did this when he wanted to swear falsely. Yet the Midrash uses this incident as a proof that Yosef kept the Ten Commandments, including the prohibition on false oaths! (Eliahu Rabba). The Midrash is understood when we recognize that an oath is a kind of comparison. Yosef was accurately equating the authority of his statement with the gravity of Pharaoh’s name – thus avoiding the prohibition of the vain use of HaShem’s name. We see this same principle in another Midrash. Bereshit Rabba likens Yosef’s oath to that of a widow who wraps a lost goat kid up like a child and swears, “Just as I wouldn’t harm this child of mine, so I did not see the lost kid.” This too is in essence a true oath, because there is a genuine equivalence between the two false statements. Once we recognize that an oath involves likening our words to HaShem’s name, we realize that it involves an awesome responsibility. Because we can only give a name to something that we can distinguish and to some extent know, HaShem’s “name” is in effect an expression of His revelation and relevance to us. So taking an oath is like saying that the listener can believe our words just as he can believe in HaShem. (We see this importance of HaShem’s name many contexts. Upon hearing a blessing we bless HaShem as well as His name - “barukh hu uvarukh shemo”; acting in an ungodly way is called “desecrating His name”, swearing falsely or vainly is considered disrespect to His name. Indeed, the very appellation “HaShem” means “the Name”!) This equivalence principle is what makes an oath into a two-edged sword. On the one hand, G-d’s remarkable permission to use His name in this fashion enables us to endow an ordinary utterance with the some of the awe of Divine revelation. On the other hand, used irresponsibly it has the ability to degrade the listener’s awe of this revelation so that it seems something mundane and changeable, like an ordinary human utterance. No wonder Chazal tell us that of all the Ten Commandments, it is specifically at the third commandment that the entire world shuddered with awe. (Shavuot 39a.) Since our obligation to keep the Torah is also a result of the fact that we recognize HaShem’s name and His revelation, and connect it to the words of the Torah, it is not surprising that this obligation is considered a kind of an oath. We are all “sworn from Mount Sinai” to uphold the commandments. (Yoma 73b, Nedarim 8a and elsewhere.) Conversely, swearing is like creating a new, private mitzvah over and above the 613. This dual aspect of oaths can help us understand a seeming paradox in halakha. While the Rambam writes that taking oaths is a mitzvah (Shevuot 11:1), the Shulchan Arukh warns us sternly against this practice (Yoreh Deah 203). If we are successful in elevating ordinary speech into something G-dly, we have sanctified HaShem’s name, but we have to be aware that even true oaths, when made too frequently, are likely to diminish the awe we feel when His name is invoked. This is why Rashi (Devarim 6:13) explains that only people of exceptional piety should take oaths. BUILDING AN ALTAR The gemara (Yevamot 109b) says that making an oath is like building a private altar (bama), and that fulfilling it is like making a sacrifice there. We recall that since the Temple reached its permanent home in Yerushalayim, making such private sacrifices became eternally forbidden (Megillah 10a). The parallel is as follows: A pious person longs to demonstrate his devotion to G-d by making offerings and by expressions of devotion in everyday activities. When there is no unique, permanent convention for offerings and devotions, then each person must decide their manner and extent for himself. But now that HaShem has given us, to the Jewish people as a whole, Yerushalayim for the Sanctuary and the precepts of the Torah to guide our devotions, private initiative becomes problematic. G-d has already informed us how to serve Him! A person who has made a neder but has not yet fulfilled it is like someone who has built an altar but has not yet offered on it. He has designated his own private way of serving HaShem, outside the boundaries common to all Jews, but he has yet to actually perform this service. There is still time to annul the neder. It follows that if an oath is made to strengthen us in an action which is already praiseworthy or obligatory, there is no need to annul it and in some cases such oaths are appropriate (SA YD 203:6-7). In this case the person is not creating a kind of private devotion in addition to what is incumbent on all Jews. Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. He is also directing the Jewish Business Response Forum at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions. Rabbi Asher Meir will be the Scholar-in-Residence IY"H at the Center's Shabbaton in Chafetz Chaim on Shabbat Parshat Vayigash, January 5-6. See TIYULIM section for details. RITE and REASON by Shmuel Pinchas Gelband Q Why is it that when the Torah is read in the morning, it goes after the Amida, and when it is read at Mincha, it precedes the Amida? A Our prayers correspond to the daily service in the Beit HaMikdash. No procedure preceded the Tamid of the morning, and none followed the Tamid of the afternoon. The Amida of Shacharit and the Amida of Mincha correspond to the two daily sacrifices. Hence, Torah reading follows the Amida in the morning and precedes it in the afternoon. Q Why in a MI SHE'BEIRACH for a sick person do we identify him or her with their name son/daughter of their mother, rather than the father? (As is the Ashkenazi custom) A T'hilim 86:16 says, "...and send salvation to the son of your maidservant." David HaMelech mentioned the mother rather than the father when asking for help from G-d. A Abayei, in Gemara Shabbat, says, "My mother said to me that all remedial chants should be said using the mother's name". Likewise, explicit prayers for mercy should use the mother's name, because usually there are fewer charges of sin against women than against men, because women are exempt from Torah study and time-bound mitzvot. Q It is customary that the one called up to the Torah does not read his own portion, but rather a Baal Korei reads the Torah for everyone. Why is this so? A We do not wish to shame someone who does not know how to read. A source for this is the Mishna in Bikurim: Originally, whoever knew how to read the Bikurim portion would read it, and whoever did not know how to read was prompted by others. This resulted in many people refraining from bringing Bikurim due to the embarrassment. Our Sages decreed that readers recite for everyone - this idea was borrowed for Torah reading as well. A The entire Torah was given to Moshe Rabeinu and he alone transmitted it to Bnei Yisrael. In the same way, it is proper that one person reads... Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) There is no organ more cumbersome than the tongue. It is always in need of someone else to hear its words. Yet there is nothing so adroit as silence, which has no need of any outside support. - The "Holy Jew" of Pshis'cha Who can be called pious? One who does not make what is primary, secondary, or does not make what is secondary, primary. - Rabbi Menachem Mendel of Kotzk Both Yaakov and Eisav can be found in all people. - Rabbi Nachum of Chernobyl [SDT] The search for Yosef's cup (at the end of the sedra) begins with the elder and ends with the youngest. The Midrash says that the elder was Shimon and the youngest was Binyamin. Why was not Reuven identified as the GADOL? Rabbi Y.L. Diskin z"l explains that the brothers argued a KAL VACHOMER. If we returned the money that we discovered in our sacks last time, does it make sense that we would steal now? That argument was accepted and only two of the brothers were searched – the two that the logic did not apply to: Shimon who was held in Egypt and Binyamin who wasn't there the first time. FROM THE DESK OF YITZHAK FUND One of the important themes of Vayeishev-Mikeitz-Vayigash is the development, in parallel, of Yehuda and Yosef as leaders – Yehuda in Canaan and Yosef in Egypt. In this week’s parsha, Yehuda – in his effort to persuade his father to allow him to bring Binyamin to Egypt – offers to guarantee Binyamin’s safe return: “ANOCHI AARVENU”, “I will be a surety for him”. In this connection, the Tiferet Shlomo of Radumsk, raises a number of questions: 1. The amora Rav Huna, as quoted in Bava Batra 173b, cites Yehuda’s guarantee of Binyamin’s safe return as the source of the legal principle enabling a guarantor to assume responsibility for the debt of another by mere verbal undertaking, without a formal kinyan. Why was Yehuda’s guarantee singled out and cited as the archetype of all financial guarantees? What is unique about Yehuda’s commitment? 2. The Talmud (Sotah 7b, just recently learned in the course of the Daf HaYomi), relates in the name of R. Yonatan that throughout the forty year sojourn of Bnei Yisrael in the desert, Yehuda’s bones rattled around in the coffin in which they were carried. This was commonly understood as Divine retribution in some way connected with Yehuda’s undertaking to guarantee Binyamin’s safe return. Since Binyamin did in fact return safely, why was Yehuda punished? Furthermore, why did Moshe Rabainu wait until the end of his days to pray for the welfare of Yehuda’s bones and soul? The Tiferet Shlomo answers both questions by pointing to Yehuda’s historic role as the personification and progenitor of Malchut (Royalty). As the Shechina, the Divine manifestation of Malchut, descends to rescue Man from the “klipot” which threaten his existence, so too the true Jewish MELECH must live among his people. He shoulders their burdens, he supports them in every way and, when necessary, suffers on their behalf. These are the “perks” of true Jewish leadership! The unrest suffered by the bones of Yehuda was by no means a punishment; it was the ultimate fulfillment of his royal role. So long as Bnei Yisrael wandered in the desert, Yehuda’s soul could not rest. It remained in a state of constant agitation until the entrance of Bnei Yisrael into the Land of Israel. Yehuda served as a surety guaranteeing the welfare of all Bnei Yisrael. His commitment vis-a-vis Yaacov concerning Binyamin was only one aspect of his all-encompassing commitment. Therefore, Yehuda’s guarantee became the archetype of all guarantees to be made in the future. His was a commitment so powerful that it transcended his natural demise. We believe that the Torah’s accounts of our forefathers' behavior and character are related as MAASEI AVOT SIMAN L'BANIM. Within that context we must apply the lessons of Yehuda to our contemporary leadership. Having already become acquainted with many of the incoming officers of the OU, we are confident that the new officers will exemplify the type of dedicated leadership manifested by Yehuda. While we wish the officers a productive and satisfying term of office, we are aware of the challenges and difficulties that await them. One further note: For us in Yerushalayim, these are especially trying times. While the Israel Center scrupulously maintains an apolitical orientation, the fate of Yerushalayim transcends politics. That any government of Israel could even contemplate the concessions to which our government has reportedly agreed, is beyond our worst nightmares. We pray that we will soon merit true Jewish leadership, of the sort represented by our forefather Yehuda. Yitzhak Fund, Chairman, Israel Center NEATZIT presents... The Wonder of Tzitzit Over the last 2 weeks, we have explained the significance of the 4-cornered garment and its ritual fringes. We showed how the story of creation emphasizes the special role of Beged in Tikun Ha’Olam. We also showed that the letters Bet, Gimmel, Dalet, are sandwhiched between the letters Alef and Hei. Now we will delve deeper into this great secret BE”H. Avraham Avinu merited the addition of the Heh because Hashem promised him to become “Av Hamon Goyim” that from his seed will come out many kings of many nations. What were the traits Avraham Avinu that he merited so much blessing and reward? One way to express Avrahams’ qualities is by understanding that he acquired the letters Alef, Bet, Gimmel, Dalet and then received the Hei. Alef we learned is Emunah (see last week's Neatzit page). The Bet – from the word Bayit, teachs us that one's home must be open at all time so as to be heedy to other’s needs and to be open to bring in guests and the needy. The Gimmel – from the word Gomel, teaches us to be kind and helpful with our body, and strength as the letter is built like a man stepping forward to go, to perform. The Dalet – from the word Dalat, “lacking means”, teaches us to particularly seek out the most needy and to give them preference, even though they are in no position to recompensate. The letter itself is structured like a man stretching his hand out. Avraham Avinu succeded in integrating these 4 qualities of the Alef, Bet, Gimmel and Dalet – Absolute Faith, and using his property, energy and compassion to help his fellow man. Thus we can understand why he was given the Heh, the letter representing complete Divine Providence. The unusual signifigance of the 4-cornered garment, which encompasses within it the concept of Bet, Gimmel, Dalet, is also described in the prophecy of Zachariah (chapter 8:23). In the end of days, it is the 4-cornered garment onto which the nations of the world will grab and say “We will go with you, for we heard that G-d is with you”. – Prepared by the owners of NeaTzit. More on Tzitzit next week, IY"H. From the virtual desk of the OU Vebbe Rebbe The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: The Gemara in Brachos 63a quotes a braisa in the name of Hillel HaZakein which states (as explained by Rashi) that during an era of MACHNISIM (when Torah is not being taught sufficiently by talmidei chachamim), one should take it upon himself to teach Torah, but during a time of MEFAZRIM (when many scholars are already teaching), it is best to refrain from public teaching. Rashi explains that this latter course promotes Kavod HaShem, since it displays the humility of avoiding a position of unnecessary authority. Is today a time of MACHNISIM or a time of MEFAZRIM? Is it appropriate nowadays, to aspire to a career in teaching Torah? Answer: Today is a time of both. There are circles where, Baruch Hashem, there is a saturation in the ranks of mechanchim. That does not mean that there is nothing to give by going into a career in chinuch. It is possible that “A” is more talented and/or dedicated than “B”, who would get the job if “A” goes into, say, accounting. Rashi seems to stress that it is appropriate to refrain from teaching only when the most qualified are already doing so. Secondly, If “A” gets the position, it may force “B” to find a position outside his natural community, where there may be a bigger need for MECHANCHIM. There are certainly sectors and, especially, regions throughout the world (including Israel) where there is a great need for all sorts of religious help. Much of the help can be provided by non-rabbis. But certainly, we need many, many people, including “Torah professionals”, to go out and reach out. It is mainly a question of whether you (if, indeed, this is a “tachlis” question) and those who know both you and “the field”, feel that you have what it takes to contribute. “What it takes” is not monolithic; it depends on the specific nature of a given position, your G-d-given abilities, your level of idealism and perseverance, etc. In general, if you feel the desire to give, you probably are suitable. Chovat Ha'L’vavot says that if one feels an inclination toward a certain profession, he should see it as a sign from HaShem. I would imagine that this is all the more so in the area of teaching Torah, even if one falls short of the highest level of motivation described by the Rambam at the end of Hilchot SHMITIN V'YOVLOT. This “Ask the Rabbi” Q&A is part of this week’s Hemdat Yamim, the parasha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by e-mail, on a weekly basis, please send an e-mail to lists@eretzhemdah.org with the message Join Hemdatya. Please leave the subject blank. AB/Toronto correctly pointed out an error in the summary of days of the week for calendar dates. From the Adar before Nissan through 29 Cheshvan, 265 days that each has 4 possible and 3 impossible days of the week, LO ADU style. 30 Cheshvan can only fall on 3 days of the week. Kislev 1-29 can fall on 6 days. 30 Kislev is LO ADU. And all the days of Tevet, Shvat, and the first Adar in a 13-month year can fall on five of the 7 days of the week. FYI: Asara B'Tevet is the only fast day that ever falls on Friday. It was on a Friday 4 years ago, and is next scheduled to be Friday in 10 years. Hopefully, long before then, the fast days for the Churban will have turned into festive days celebrating the rebuilding of the Beit HaMikdash. PARSHA-PIX This is a repeat from the past, but quite usable when going over the sedra with children or Shabbat guests. At the top are 7 happy, contented cows, followed by 7 emaciated cows. So too, 7 healthy, full stalks of grain and 7 withered ones. Laurel & Hardy are also a reference to the dreams of Par'o. They are HA'SHAMEIN V'HA'RAZEH in Hebrew. 20% was Yosef's suggestion for the famine tax during the years of plenty. The scarab ring went to Yosef. 10+1+? was the brothers' answer to Yosef's question about their family. Botnim (now peanuts but originally pistachio) were part of Yaakov's gift package.The cup is Yosef's used to frame Binyamin. The double sacks is the MISHNEH KESEF they brought for their buying trip. TTriddles Here are last week's (VAYEISHEV) TTriddles: [1] Caph, Mira, Saiph, Avior, Hadar, Spica, Shaula, Sadr, Wezen, Dubhe, Nunki [2] Joforjackson [3] Her two were, some say, less than her two [4] ...which made it 1919, if we don't count the first two years as Bais Sefer Yeshiva. [5] The initial connection between Chanuka and Purim [6] Namesakes with their high-ranking officers. [7] and one real, old-time PPP The answers, please... [1] These are 11 stars, not particularly the ones from Yosef's dream, but 11 stars nonetheless. In choosing the names for this TTriddle, well-known stars were avoided. Vega, Polaris, Alpha Centauri, Castor, Pollax were not used, so as not to make the TTriddle too easy. Spica (from Virgo) was the only one of the 11 that might have been more recognizable. FYI, all eleven named stars are from a list of the 80 or so brightest stars in the sky. Caph is one of the stars of the W, Cassiopeia. Saiph is in Orion, probably one of the sword stars, as the name (Arabic but similar to the Hebrew) implies. Wezen is in the Big Dog along with Sirius which didn't make this list because it is too well-known. Dubhe means Bear (again, Arabic, similar to the Hebrew) and is one of the stars in the Big Dipper (which is part of the Great Bear). Hadar is one of the bright stars in the Centaur (but not nearly as close to us as the more famous Alpha Centauri. Sadr is in the Swan, and Shaula is in Scorpio. Nunki is in the Archer; the name sounded cute. Astronomy is an enjoyable study or hobby and it is a response to Yeshayahu's telling us to lift our eyes heavenward and see Who created these. [2] Intended answer was the trade of Jo (Yosef) for a Jackson, which is $20. However, Jackson is another name for Yosef, son of Yaakov (Jack). [3] Solvers got very close, just missing the final point. The two women referred to, each having two, are Tamar in Vayeishev and Rivka Imeinu from Parshat To'l'dot. The word in the Torah for Rivka's twins is TOMIM, TAV-VAV-MEM-MEM. With Tamar, the word is spelled fully - TAV-ALEF-VAV-MEM-YUD-MEM. The difference is a YUD and an ALEF, the initials of YEISH OMRIM, some say. Hence, her two (Rivka's twins) were a YUD and an ALEF less than her two (Peretz & Zerach). [4] This one is a clear example of the Dubno Magid's famous mashal as to how he comes up with his m'shalim. It's like the expert archer who devulged the secret of his skill. He shoots the arrow into the side of his barn wall and then paints a target arround the arrowhead, giving him a bull's-eye every time. The answer to this TTriddle came first. V'EILEH TO'L'DOT YAAKOV, YOSEF BEN !& SHANA... Just remove the comma and you have, and this is the story of Yaakov Yosef (yeshiva, that is — a.k.a. RJJ). In "researching" this TTriddle, I discovered that RJJ was founded in 1900 by Rabbi Yaakov Josef, as the Beis Sefer Yeshiva. Upon his death in 1902, the school was renamed in his memory. That's were the 1919 comes from, if you take off the first two years before it became RJJ. [5] Play on the word INITIAL, this is a reference to MA'OZ TZUR, whose stanzas initial letters spell the name MORDECHAI. Thus, the initial connection between Chanuka and Purim. [6] The namesakes here are Yehudit of Chanuka story fame and Yehudit, wife of Eisav. The former was involved with the general of the Syrian army whom she beheaded. The latter is associated with a whole series of ALUF this and ALUF that. [7] The PPP. It was correctly solved by two or three solvers. The bull is YOSEF, as in B'chor Shoro Hadar Lo. The bear is the wife of Potifar, as Rashi says, G-d said to Yosef (so to speak), your father is grieving for you and you are playing with your curls?! I shall bring on the bear... That which kept the bear at bay is symbolized by the SHALSHELET, the zigzag Torah note over the word VA'Y'MA'EIN, and he (Yosef) refused (her advances). Special mention of RHM, Zvi Roth, and MM/Bklyn for their solutions and efforts. From the Desk of the Director Are kings anointed or appointed? Is leadership a function of personality or profundity? Is the leader “born in” or sworn in? These are some of the questions raised in this week’s parshah Miketz. One approach to the subject can be found in Pharaoh’s description of Joseph as “a man in whom the spirit of G-d [dwells] … there is none so discreet and wise.” This stance is supported in our haftarah where King Solomon’s total acceptance by the people follows their recognition that “the wisdom of HaShem dwelt within him.” In our parshah, Pharaoh indicates to Joseph that, “only in the throne will I be greater than you.” Rashi adds that the term ‘throne’ is a metaphorical term for royal rank. He cites the passuk – “Vigadel et kiso mikisai adoni Hamelech David” – referring to the possibility that King Solomon would in some way supersede his father David. Both references to kingly characteristics stress the relationship to another monarch. While Pharaoh indicates that none can exceed him, the reference to Solomon implies that the next generation can excel - in wisdom, of course, and in basking in the spirit of HaShem For that is the authentic Jewish approach to national leadership. Sincerely yours, Menachem Persoff, Director, Israel Center NCSY b'Yisrael FINALLY... your chance to get on stage! MAKOM BALEV Jerusalem is opening a drama chug for the creative-minded - Call Harel: 053-942365 CHEN - the new scouting CHUG for Jerusalem teens If you're in 8,9, or 10th grade, call Tamar Pollak, 050-750704 Dear TT Reader, If you know of high school age boys or girls who might be looking for something special to "belong to" (English or Hebrew speaker (or both), give us a call. Rabbi Michael Fredman, Director HOMEWORK HELPERS Tutoring and homework help available for all 4th-7th graders, on Mondays and Wednesdays, from 4:00- 6:00, at the Center. Call Sarah for more info: 5667787 (whether you are a kid, parent, or potential volunteer) NESTO This past Sunday, the third day of Channukah, a load of NESTOers boarded a bus and headed down south. The skies had cleared and the kids were able to enjoy a mountain hike around the machteshet hakatan area. Following the tiyul, the energized, and starving hikers met at Sbarro's for an all you can eat pizza dinner (pizza=oil). NESTO would like to thank our tour guide Betsy Mehlman for a job well done, and our madrichim Ilana Milo, Daniel Stempler and Yitzchok Fink for accompanying the group on their tiyul. In the coming weeks we will begin to plan our overnight tiyul in the Golan during the kid's pre-Pesach school break. This Tuesday night Fiddlin' & Food resumes with the topic of Shabbat. The group will be involved in experiential explorations of this day to offer them a feeling for Shabbat that they are not exposed to in their traditional academic school settings. The program begins at 7:30pm in the youth lounge. Donuts and drinks. NESTO was proud to be represented at the official dedication of the SJA-OU Jerusalem World Center this past Sunday night. As a group, we would like to join in the many tributes that were paid to Seymour Abrams at the festive dinner, and add that we are grateful to be recipeints of his generosity. NESTO, which was founded by a group of Anglo teens nearly a decade ago, sees as its main focus the absorption, acclimation, and integration of teen olim from English-speaking countires into their new lives as citizens of Israel. While many of the programs are social and recreational in nature, allowing for teens to bond with one another and share their day to day experiences of being in a new, and different culture in an informal setting, there are other equally important goals. Education, in the form of informal programming and Shabbatonim form an integral part of our mission. NESTO views the establishemnt of strong Torah observance amongst its members as an additonal form of helping them adjust to their new surroundings. In the wake of the challenges that are now facing both teen olim and their parents, NESTO will be branching out to offer family programming and teen/parent communication-building workshops. NESTO will be sponsoring an Informal Shabbat Experience January 5th & 6th, Vayigash at Kibbutz Ein Tzorim. Funded in part by the Schmelzer family of Efrat in honor of the upcoming yahrzeit of Mrs. Schmelzer's father, the shabbaton is designed for English-speaking teens who would like to come to a traditional shabbaton but find the rules and the programming too rigid. There will be sessions on belief in G-d and why keep the mesora, with the opportunity to challenge freely the halachic assumptions that they were raised with. The melave malka program will be held at the kibbutz. Cost for the shabbaton is 120NIS for
members, 135NIS for non-members. Seymour J. Abrams Orthodox Union Jerusalem World Center UPDATE Following the successful Dedication Program and Dinner of the Seymour J. Abrams Orthodox Union Jerusalem World Center on the fourth night of Chanuka, in the presence of Guest of Honor, Mr. Seymour J. Abrams of Chicago, his family, friends, and guests, members of the Board, Staff, and Faculty of the Center, representatives of various government ministries and the Jewish Agency, and his honor, the Mayor of Jerusalem, Mr. Ehud Olmert, we would like to present here an update and overview of the many activities that combine to make up the SJA-OU Jerusalem World Center. You can read these words, but the only way to fully appreciate the Center is to experience it first-hand. The OU Israel Center, successfully transplanted from its home of more than two decades at #10 Straus Street, is a dynamic hub of programs and activities including informal Torah classes, special shiurim, lectures on a wide range of contemporary topics, panel presentations, debates, video evenings, a Judaica reference library, a soon-to-be lending library, a Torah Tape library, a soon-to-be multimedia library, a Jewish Values Educational Center, tiyulim, Shabbatonim, counseling... and a lot more, making it a "home away from home" for hundreds of English-speaking visitors, Olim, and students. Torah Tidbits, which you are reading at this very moment, is our popular, award-winning weekly Torah publication. From its humble debut eight years ago as a single two-sided sheet of paper photocopied 60 times and distributed in two shuls, TT now is a 32- to 40-page booklet, in over 7500 copies, distributed to dozens of shul and many other outlets in Jerusalem and many other places around the country, including Raanana, Beit Shemesh, Gush Etzion, Tzfat, Rehovot, Petach Tikva, Bnei Braq, Be'er Sheva, Herzliya, Givatayim, Neve Tzuf, Nof Ayalon, Bar Yochai, Maale Adumim, Mitzpe Yericho, Kochav HaShachar, Beit El, Modiin, Chashmona'im, Matityahu, Maale Levona, P'sagot, Peduel... Mail subscriptions bring TT to Arad, Ashdod, Ashkelon, Eilat, and other points around the country. The electronic versions of TT, via email and the internet (on the OU's website, www.ou.org/torah/tt) bring TT into many thousands of homes around the world. TT is read on all the inhabited continents, including such places as Malta, Argentina, Turkey, South Africa, Kenya, and the former Soviet Union. TT might be the first Torah publication available for the Palm. Makom BaLev is the name for the NCSY-in-Israel chapters which are blossoming all over Israel — in Nahariya, Netanya, Ra'anana, Lod, Jerusalem and Efrat and soon in Bet Shemesh and Bat Yam. These chapters offer Israeli kids a real home away from home with the opportunity to meet socially and study Torah together, participate in a number of chugim, get involved in chesed programs and to enjoy themselves in a relaxed Torah orientated, NCSY-style atmosphere. Lichyot B'yachad - in this innovative project teenagers from several religious yeshiva high schools in the Gush Etzion meet together with secular students from Kibbutz Givat Brenner (and soon from the Bet Sefer Galili in Kfar Saba) to study and learn together Torah text on a weekly basis. It is hoped that this program will be replicated in schools all around Israel, to be followed up with after school activity, seminars and Shabbatonim NESTO - is our unique program for native English speaking teen olim who are challenged by the transitions from their native culture overseas to modern Israeli society. NESTO offers these young people a warm and comfortable setting where they can explore their Jewish identity and some of the spiritual dilemma they face, while also participating in social and educational activities. Nitzotz - one of the best kept secrets of the Israel Center. Some 200 overseas students studying in Yeshivot in Israel volunteer their services to nine different social welfare programs on a weekly basis. Soon we will open the "Kochav" program to host the Nitzotzers once a week in the new Teichman Youth Lounge at the Israel Center. Bet Kharkov - hundreds of young people have made aliya from the OU program in Kharkov, Ukraine in the last ten years. Beit Kharkov offers them a chance to meet each other, cope with their issues of integration, and experience spiritually nurturing programs that facilitate their absorption into Israeli society and that also help them grow as Jews. Gesharim - the Israel Center's Youth Programs are poised to relaunch the very successful Bar/Bat Mitzva programs with the children of Russian speaking olim - and now with the younger participants in the Makom Balev project - in order to prepare these young people to take on the joys and responsibilities of Jewish life. They will participate in special study programs, Bar/Bat Mitzvah preparations and chugim - and the parents too will join their children for Shabbatonim and the Bar Mitzvah celebrations. Summer camps - every year NCSY in Israel offers Israeli teenagers three camping opportunities - 1 - the famous Dror summer camp, 2 - the special Torani camp, 3 - the Kharkov Kollel in which the more seasoned teenagers participate as leaders in a special Kollel atmosphere in the international summer programs and the OU's special international program in Kharkov, Ukraine. UPCOMING In the next few weeks the following programs and activities at the Seymour J. Abrams Orthodox Union Jerusalem World Center will IY"H be launched: • The Jewish Values Education Institute • The Israel Center's own cafeteria • The OU travel information desk • The Beis Medrash Program (see p.28) OHEL SHMUEL, the Beit Knesset on the ground floor of the Center building will be used for special Shabbat and Yom Tov services, beginning in the near future. We also hope to start a regular Friday night and Shabbat morning minyan, with a special Israel Center flavor very soon. Ohel Shmuel was the venue of the very first activity at the new building - first night of Slichot, which attracted an overflow crowd. We are pleased to say that many of those who could not make it into the Center that night for Slichot went to their second choice, the Great Synagogue. Blumenfeld Hall is the venue of our major lectures and programs, several of which, so far, have overfilled the 200 seat auditorium. This Chanuka, two special children's programs were held in Blumenfeld Hall, adding an extra festive note to the Festival of Lights. Teichman Youth Center, one flight down from our Keren HaYesod entrance (or right off the garden when entering from Rechov Mendele) is the home of NESTO's weekly programs as well as other special youth activities. There are plans to have the TYC hopping every night of the week as well as some daytime slots. The Ganchrow Beit Midrash is home to many shiurim, our new Beis Medrash program, Daf Yomi in English, our daily Mincha Gedola minyan, and the not yet daily Maariv. Plans are afoot for a major build-up of S'farim for the GBM, which will enhance its Torah atmosphere and better attract individuals and chevrutas to spend a couple of special hours learning Torah. And we are still hoping to have a morning daily minyan, although among those who have expressed interest, there is no agreement as to timing. The Israel Center takes pleasure in announcing the opening of a BETH DIN to arbitrate monetary disputes only. Except for a filing fee of NIS200 per case there is no charge for his service. Please call 5667787 ext. 204 for further information. Emanuel Quint and Yitzhak Fund, Co-chairmen In reporting about the new SJA-OU Jerusalem World Center, we would like to express our everlasting gratitude to the founding benefactors of the Israel Center, George & Ilse Falk A note to past donors of the Israel Center. Donations to the Israel Center that were acknowledged with plaques in the old building, or those for which plaques were promised, will all be recognized in the new building at 22 Keren HaYesod. It will still take time to organize, but please be assured... and patient with us. Your support was and is greatly appreciated. Volunteers Our first call for volunteers a couple of months ago was answered by many enthusiastic individuals who are and will be helping with the libraries, hosting programs, and performing various other volunteer tasks. We can always use more volunteers, especially as our activities expand. Please call 566-7787 ext. 204 TIYULIM LAST CALL The Israel Center's Institute for Jewish Values Education invites you to a special SHABBATON Classical Values in the Modern Age Awe & Respect for G-d, Great People - Past & Present, Peers, Others... and Self Shabbat Parshat Vayigash Friday-Shabbat, January 5-6 Chafetz Chaim Guest House Scholar-in-Residence: Rabbi Asher Meir, Center for Business Ethics and Social Responsibility, Machon Lev; author of Meaning in Mitzvot, a companion to Kitzur Shulchan Aruch 400NIS p.p. dbl. occ. - call for further specifics Limited number of rooms - reserve now We're going back to Eilat... This time with Hebrew & English guiding and talks 5 days - 4 nights in Eilat SUN to THU, Jan 21st thru the 25th at the beautiful (4-star) Shalom Plaza Hotel Half-board • Mehadrin (not the whole hotel, but the part we will be in) Sde Boker, Nachal Zin Observation Point, Mitzpe Ramon, Carpentry Shop of the Crater, Mt. Hizkiyahu, Red Canyon, fish factory famous for "Denis" fish, unique palm trees, Um Rash Rash, glass-bottom boat, underwater observatory,Sea World, Oceanarium, Timna Park, Nachal Shlomo. Bus with us all the way, to & from, in & out, all around. Guide with us all the way (except for the return to Jerusalem). Evening programs, shiurim, lectures, talent show. 1200NIS members 1300NIS non-members Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. OU/NCSY ISRAEL CENTER |
