TT 446 OU/NCSY ISRAEL CENTER 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 - 4:00pm 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... As mentioned last week, the 3-day GR"A minhag people say Kiddush L'vana from 3 days (72 hours) after the molad. The announced molad (that's the one that determines the timing for K.L.) was Sunday afternoon. 3 days later was Wednesday afternoon, making the first opportunity, Wednesday night, November 29th. (Some people will have protested that it was only the eve of the third of the month, but K.L. does not follow the days of the month - it follows the molad and nigud.) Motza'ei Shabbat, Dec. 2, is the best choice of those that say KL specifically on Motza"Sh, although it will be too early for those who follow the opinion that seven days must past from the molad before KL can be said. There is also an opinion that during the nice weather of the summer they wait for 7 days, but during the often cloudy/rainy nights of the winter, they will say KL earlier. The real reason I mention this pasuk about the power of prayer is to make some connection to the sedra, although the topic of this lead tidbit has little to do with Parshat HaShavua (well, there will be another connection soon), and mostly to do about the power of prayer. Last week's lead tidbit didn't focus on Chayei Sara, at least this week's mentions To'l'dot. In the case of Yitzchak and Rivka, there was no question as to what they were davening for. (Even though Rivka questioned the soundness of being pregnant because of the unrest and conflict she felt inside.) What happens, however, when one is not sure what to daven for? Let's take another look at our petition for rain. We ask, V'TEIN TAL U'MATAR LIVRACHA. Pretty straightforward. In fact, if you don't ask specifically this way, but "just" ask G-d for a blessing, V'TEIN BRACHA, the Amida is invalid, 19 brachot are voided, and one repeats the ENTIRE Amida. What did you ask for? A blessing. What's so wrong with that? The answer seems to be that it just isn't enough. It isn't specific enough. It isn't what our Sages required us to do. But what about the Jewish community somewhere in the southern hemisphere, where rain at this time of the year would be harmful to them? If during there summer and dry season, rainfall would damage crops or allow mosquitoes to breed and possibly spread disease? Halacha recognizes the uncertainty of the davener from such a community. Is he praying for his community or for the Jews of Eretz Yisrael? In such a case, one p'sak allows the davener in question to say V'TEIN BRACHA, the more generic request, and let G-d do what is best in each situation. (My way of understanding this halachic issue.) Now let's put things into a very NOW context. Do I pray to G-d that the Barak gov't should fall, or can that somehow make matters worse? Do I pray that Arafat should depart this world, or will his successor create greater dangers? Who will be better for the Jews and Israel, Bush or Gore? If I don't know, what should I daven for? (Not why should I daven!) In the famous, inspirational story of the little boy (or ignorant man - depends on what version of the story you've heard) recited the Alef-Bet over and over again, and asked G-d to arrange the letters appropriately. Maybe in a way, that is the value of reciting T'hilim, which is sort of like a shotgun approach to prayer, especially when we really don't know the specifics of what to ask for. These words might sound like ramblings, but I hope yopu get the point. The power of prayer can apply to specific, obvious situations, and also (hopefully) to confusing, vague, ambivalent situations as well. [SDT] Rashi quotes the Gemara that tells that when Yitzchak was born, scoffers said that Avraham and Sara, who were childless for so long, had found a baby and claimed it as theirs. Avraham invited the leaders of the nations, their wives and infants, and Sara was miraculously able to wet-nurse all the babies. (The Gemara points to the plural "banim" in 21:7.) Then the scoffers accepted that Sara bore Yitzchak, but chided Avraham that Avimelech was the father (since Yitzchak's birth followed Sara's abduction). A miracle occurred and baby Yitzchak was the very image of his father Avraham, until the scoffers proclaimed, "Avraham sired Yitzchak". [SDT] Earlier, the Torah tells us of the generations of Yishmael b. Avraham. That seems to be in balance with the beginning of this sedra, which speaks of Yitzchak, except [1] the Torah makes a point that Yishmael is the son of Hagar the Egyptian, the maidservant of Sara. In other words, Yishmael was NOT the real To'l'dot of Avraham; and [2] To'l'dot (in the Yishmael context) is spelled without a vav, implying that something was missing. To'l'dot of Yitzchak b. Avraham; it was Avraham who fathered Yitzchak. And the word To'l'dot is spelled with a vav. Yitzchak is 40 years old when he marries Rivka (3 years after the Akeida). The Torah emphasizes Rivka's family background. After 20 years of childlessness (10 until Rivka was of child-bearing age plus an additional 10 years without a child), Yitzchak and Rivka pray to G-d. G-d hears their (actually his) prayer and Rivka becomes pregnant. She is having a "rough time" and goes to Shem b. Noach (who outlived Avraham, by the way) who tells her G-d's message, that she will give birth to twins who will go in very different ways and become great adversaries. [sdt] Commentaries say that Rivka was unaware that she was carrying twins; she thought the turmoil within her existed in a single individual - this had her very upset; she was somewhat calmed by the Divine message. Eisav and Yaakov are born, Yaakov clutching the heel of Eisav. The boys grow and develop different personalities - Eisav is the hunter and outdoorsman; Yaakov, the mild, studious "tent-dweller". Yitzchak loves Eisav; Rivka loves Yaakov. G'MATRIYA R. Auerbach z"l points out that YAAKOV (182) = 7 x 26 (i.e. a multiple - a significant multiple) of 26, the G'matriya of G-d's Name. He adds that YITZCHAK = 10+90+8+100 = 208 = 8 x 26, and YOSEF = 10+6+60+80 = 156 = 6 x 26. Interesting sequence, no? Yaakov is preparing a lentil soup for his father. (Our sources tell us that this was the day of Avraham's death; Yaakov was preparing the traditional mourner's meal for Yitzchak.) Eisav returns from the field in a state of exhaustion. He asks Yaakov for some of the food. In exchange for the food, Yaakov acquires the birthright, which is insignificant in Eisav's eyes, but meaningful to Yaakov. [sdt] The Torah says that Yitzchak loved Eisav KI TZAYID B'FIV. The straightforward translation is that Eisav provided food from the hunt for his father to eat. On a drash level, another meaning is given to TZAYID, namely that Eisav deceived his father with religious questions, thus pretending to be interested in Yitzchak's faith. [sdt] There are many different commentaries on these relationships. Note that Yitzchak's love is based on Eisav's providing food for him. Rivka's love is unconditional. Pirkei Avot says that only an unconditional love will endure forever. [sdt] The Gemara says that Eisav did not manifest his evil nature until Avraham died. This is part of the definition of Avraham being blessed BAKOL - with everything. It should be pointed out that the written text of the Torah does not portray Eisav as an evil person, and it might follow from this that he was taken unfair advantage of by his brother Yaakov. He seems to genuinely love and honor his father Yitzchak, and for this he is complimented by the Gemara. However, that he was a wicked person should not be doubted, as it is the Oral Torah that teaches us so. It is no less authoritative than the Written Word, and the two inseparable component of Torah complete each other. WHY we get different pictures from each, is another issue. Compare... (Some see this as a hidden reference to the first and second Temples, which fell, and the third which will stand forever. May we see it soon in our time.) Gemara Brachot 56: Rabbi Chanina said, he who sees a well in a dream, he will see peace... Yitzchak's servants dug and found a live spring, B'EIR MAYIM CHAYIM. This is immediately followed by the peace treaty between Avimelech and Yitzchak Avinu. Rabbi Natan continues in the same Gemara. He who sees a well in his dream has found Torah, as it says in Mishlei: He who finds me, finds life... an equation is made between G-d, Torah, and Life. [SDT] G-d appears to Yitzchak and identifies Himself as the G-d of your father Avraham. Baal HaTurim notes that G-d does not use His YUD-KAY-VAV-KAY name with Yitzchak, as He had done with Avraham and will do with Yaakov. That name is associated with Divine Mercy. Avraham and Yaakov went through difficult times, but they were treated, so to speak, with an element of Mercy. Yitzchak's trials and tribulations were without the MIDOT HARACHAMIM, without G-d's mercy. This fits with Yitzchak's traits of GEVURA, a certain extra strength of character that can withstand powerful trials. Eisav marries at 40 years of age - a (sub)conscious attempt to emulate his father. However wicked Eisav is, he is genuinely respectful and loving of his father. However, Eisav's choice of a wife disgusts both Yitzchak and Rivka. Yitzchak is old and blind and calls to Eisav to prepare for him a special meal and then receive a special blessing. While Eisav is in the fields doing his father's bidding, Rivka prepares Yaakov to receive the blessing instead of Eisav. She tells Yaakov to bring her two goats and she would prepare the dishes that Yitzchak loved. Yaakov hesitates for fear that Yitzchak will feel his smooth skin and realize that Yaakov has come to deceive him. Rivka dresses Yaakov in Eisav's garments and places a goat- skin on his neck to give it a rough feel. She gives Yaakov the food to bring to his father. When Yaakov hesitates to participate in Rivka's plan to get him the bracha, Rivka says to him, ALAI KI'L'LATCHA B'NI. The "p'shat" (plain understanding) is that Rivka was taking upon herself the potential curse if the deception were to be discovered. Targum Onkeles adds a very significant phrase to his translation of ALAI. He says, "to me was told as prophecy..." This way of looking at the episode is that Rivka was, in essence, commanded by G-d to arrange that the brachot go to Yaakov. And in specifically this way. This is considerably different from the "plain"
understanding of the text, and probably affecting the accountablity for their actions of both Rivka and Yaakov. (The same interpretation of ALAI is offered for Esther when she said V['TZUMU ALAI. That also explains things from the Megila differently.) As Yitzchak finishes blessing Yaakov, Eisav returns from the hunt. He prepares food for his father and presents it to Yitzchak with a request (demand) of the blessing. Yitzchak trembles when he realizes that this is Eisav and that the bracha has been given to Yaakov. When Yitzchak explains to Eisav that Yaakov received (and rightly so) the blessing, Eisav bitterly cries out and asks his father for a blessing too. Yitzchak gives Eisav a blessing (not as exalted as Yaakov's). Eisav decides to kill Yaakov for this, the second time he has taken something away from him. Rivka hears of Eisav's plans and encourages Yaakov to flee to Rivka's hometown until Eisav's wrath subsides. Rivka suggests to Yitzchak that he send Yaakov away to find a proper wife. [SDT] One commentary suggests that Rivka did not want to tell Yitzchak about Eisav's intentions, lest it distress the ailing and aging Yitzchak too much. Instead, she suggests a positive motive for Yaakov's leaving. Another commentary points out that Rivka would not speak R'CHILUT (actually, LASHON HARA) about Eisav - now that Yaakov would be safely away - so she attributes her suggestion that Yaakov leave to his quest in finding a wife that would not be from Canaan. Yitzchak calls for Yaakov and gives him another blessing and sends him off to Padan Aram to find a wife among Rivka's family. He gives Yaakov "the blessing of Avraham", thus providing for the continuity of the Chain that becomes Judaism. Talmud Yerushalmi exclaims that this is Bosmat, and asks why her name was changed. The astonishing answer is that all Eisav's sins were forgiven when he took a wife intended to please his parents. The Talmud generalizes and gives this as the source that the sins of a CHATAN (and KALLA) are forgiven when they marry. Strange source for an important idea. The prophet draws contrasts between Israel and the descendants of Eisav, hence the choice of this portion as the Haftara of To'l'dot. He stresses personal belief in G-d and emphasizes mercy and faith. He speaks of the proper way of life and of problems that must be faced repeatedly. The prophet warns the people to show proper honor to G-d. He also speaks of the Kohanim as being the appropriate teachers of the people. One TTreader emailed to remind us that pelephones and beepers in shul are necessary for doctors and Hatzala-type people. He admits that silent-vibrate mode would be the best, but asks us to accept the noise in shul when necessary, because of the Piku'ach Nefesh possibilities. Concerning last week's comments on saying the Amida in such a place that others will not be blocked, there are shuls with signs that state exactly that: Please stand close to the front wall for the Amida, so that others can pass behind you... If the person davening has a "shtender", table, chair, etc. in front of him, it is permissible to walk past him, even within 4 Amot. Let us emphasize that the issue here (as in many of these topics) is both BEIN ADAM LAMAKOM and interpersonal. There is the halachic prohibition of passing before the davener, and there is the annoyance and ill-will that occurs when a person's path in shul is blocked. We always must be sensitive to both aspects of halacha. On another issue... another TT reader raised the issue of guys taking off Talit and T'filin before the end of the davening. Although there is permission to remove them after U'VA L'TZIYON, it seems that it is far from ideal to do so without a pressing reason. The wholesale removal of T&T before the end of the davening SEEMS to project the impression that T&T are a burden to be unloaded as soon as possible. It also tends to bother and disturb other daveners, especially those saying Kaddish. Your feedback on this issue and others is welcome. FAST OF THE WEDDING DAY In fact, the forgiveness of the wedding day is in some ways greater than that of Yom Kippur, since unlike the atonement of Yom Kippur it is not completely dependent on repentance. We know this from two sources. First there is the inference from the wedding of Esav - who was not exactly known as a righteous person. The second source is in the gemara which tells us that if a man betrothes his bride on condition that he is completely righteous, the betrothal is valid, and she becomes his wife, even if he is a totally wicked person. The reason is that we assume he has contemplated repentance in his heart (Kiddushin 49b, EHE 38:1). Normally, contemplating repentance doesn’t make a person righteous; at the very least, confession is required. Again, we see that the unique forgiveness of bride and groom does not require full repentance. A NEW PERSON But as we explained last week, the marriage bond effects a total transformation in the bride and groom, turning two separate individuals into one new person, a more perfect human being with a far more complete expression of G-d’s image. “Male and female he created them, and He called their name ‘man’”. (Bereshit 5:2.) From this we learn that the appelation “man” applies fully only when the male and the female are together. (Yevamot 63a.) Even so, repentance is appropriate for the wedding day. The character of the new creation, the married couple, obviously depends on the character of the man and woman it comprises. The bride and groom should strive to be as holy and pure as possible at the moment of their chuppa. FULLEST CONSENT MARITAL HARMONY It is important to emphasize that such a lack of harmony does not affect the fact that a new act of creation is taking place. The formation of a new family unit through marriage is effected through the marriage act itself. Even if a husband and wife don’t get along, they are still a single unified family, until such time as they are committed to separation. Even so, this new family will not be able to function and shine with holiness unless there is true peace and cooperation between its members. The humility engendered by fasting is a beautiful way to remind the couple that their first priority as a new family is their spirituality, and the sometimes divisive monetary arrangements, important as they may be, are secondary. Q Why is the proper placing of the BIMA in the center of the Shul? On a different front, MAKOM BALEV sponsored their second beit midrash session last Sunday. Twenty kids from the Mekor Chaim, Shavei Rachel, and Neve Chana high schools of Gush Etzion went to visit the secular Giv'at Brenner school. There they learned together with twenty of their contemporaries a mishna from Avot about really listening and learning from each other. This series of 10 meetings was created with the goal of opening communications and learning between the different segments of Israeli youth. NCSY staff conducts the discussions with the hope that these will trigger future joint ventures between the groups and continued ahavat Yisrael. Our devoted volunteers will be available to all who register for this help. Bring a friend! Refreshments • raffles • weekly quizzes As was stated in the prior lesson, there are times when the defendant does not know for certain how to plead. Lets assume that he has forgotten the facts. This lesson deals with such a situation. The borrower simultaneously borrows a total of $300 from two lenders, one loaning him $200 and the other lender loaning him $100 and the borrower was then aware which lender loaned which amount. The loan was not evidenced by a note of indebtedness. At the time of the repayment the borrower does not recall which lender loaned $200 and which lender loaned the $100. Each lender now sues and pleads with certainty that he loaned the borrower the $200. The borrower may insist that each lender take an oath that he is the one who loaned the $200 to the borrower, and if they both take the oath, the borrower will pay each lender $200. If the lenders plead with uncertainty as to which of them loaned the $200, then the borrower may repay each one $100 and the remaining $100 is divided between the two lenders. However, if the borrower wishes to fulfill his obligation to Heaven, he will pay each lender $200 acting lifnim mishurath hadin. If one lender pleads with certainty that he loaned the $200 and the other lender pleads with uncertainty, the borrower pays the $200 to the lender who pleads with certainty and $100 to the lender who pleads with uncertainty. Assume that the loan was evidenced by a note of indebtedness for $300 without stating which of the lenders loaned $200 and which loaned $100. At the time the loan was made the borrower was aware who loaned the larger sum and who loaned he smaller sum, but does not now remember and each lender pleads that he loaned the larger sum. If the borrower now takes a hesseth oath that he does not now recall, he pays $100 to each lender and the last $100 shall be paid into the Beth Din to remain in limbo until the coming of Eliyahu HaNavi. (See my Volume II of a Restatement of Rabbinic Civil Law chapter 65 regarding the topic of the “coming of Elijah” in civil law.) Should the borrower refuse to take such a hesseth oath, he will have to pay each lender the $200 pleaded by each lender. A situation may arise where there two persons who sue the defendant and each plaintiff pleads that he loaned $100 to the defendant. Defendant admits borrowing $100 from one of the plaintiffs, but cannot remember from which plaintiff. If each plaintiff takes an oath that he loaned $100 to the defendant, the defendant must pay each plaintiff $100. If the pleas of the lenders are not made with certainty, that is, each plaintiff thinks he loaned $100 to the defendant, then the result would be different; the defendant need not pay each alleged lender. Assume that there are no lawsuits pending against the borrower, but he comes to Beth Din and pleads that he remembers that he borrowed $100 from either Mr. A. or Mr. B. and cannot remember from whom. He need not make any payment to either of them, although there is an opinion that to fulfill his obligation to Heaven, the borrower should pay $100 to Mr. A. and $100 to Mr. B. If one person borrows from two lenders and one of the lenders forgives the debtor, the debtor must still pay the other lender, even if both debts were incorporated into one note of indebtedness. This holds true even if the note of indebtedness named, as the creditor, the creditor who forgave the debt. If the debtor enters into a compromise with one of the lenders, he need not admit the claim of the other lender. If one of the lenders comes to the borrower to claim his share of the debt, the debtor may insist that the other lender be notified of the proposed repayment and suggest that he be present when he pays the one of the lenders his share. Just as the borrower received the loan from the two lenders he may insist that the repayment be made in the presence of the two lenders. It may be that the borrower does not know the internal arrangements between the two lenders. If the other lender is in the city and is invited to attend and does not do so, then the borrower may repay to the lender who has made demand for payment the full amount due. If the borrower knows the precise amount due to the lender who seeks repayment, the debtor may pay him that amount and may pay the balance of the debt to the Beth Din. The same law applies if two persons deposited an object with one bailee. If the debts to both lenders are contained in one note of indebtedness, and the note contains the name of only one lender, he may collect the entire debt without the necessity of producing a power of attorney from the other lender. If the lender not named in the note comes to collect from the borrower, the borrower is not under any obligation to make any payment to him unless he produces a power of attorney from the lender named in the note. If the names of both lenders are written into the note, then either one of them may collect the entire debt without the necessity for a power of attorney from the other lender. If the borrower pleads that he paid the lender named in the note, the other lender has no claim against the borrower. This assumes that the note produced is not an authenticated note of indebtedness against which the borrower cannot plead payment. An example of a note against which the borrower can not plead payment might be a promissory note written by the borrower when he simultaneously borrowed $50 from lender A and $50 from lender B, and stating in the promissory note “I owe lender A $100 that I borrowed”. IYH, the next lesson is the converse of this lesson. This lesson was one borrower and two lenders, next lesson two borrowers and one lender. The envelopes, please... [2] According to some sources, not only did Avraham and Sara have a daughter, but her name was BAKOL, as in "And G-d blessed Avraham BAKOL". G'matriya of BET-KAF-LAMED is 52. This is the g'matriya of BEN, son, another explanation of BAKOL. [3] Yishma'el's firstborn was N'VAYOT. Which sounds like NEVIYOT, the bottled water company. The early experience in Yisha'el's life refers to his banishment from Avraham's house. Avraham send him and Hagar out and gave them bread and water. When the water was finished, Yishma'el was on the verge of death, until Hagar's eyes were opened and she saw a well, its water saving Yishma'el's life. Perhaps he wanted to commemorate that experience and, being a poor speller, named his b'chor N'VAYOT. [4] The stories named in TTriddle number 4 are by Edgar Allan Poe. (Do not take this to mean that I'm literary enough to know these stories, I simply went to the Poe websites to make the TTriddle harder than the Raven or the Fall of the House of Usher.) His daughter would be Miss Poe, that being Hebrew for the favorite food of camels. Apologies for the diligent TTriddle solvers (and would-be solvers) who went unacknowledged in last week's Torah Tidbits. Your interest and efforts are always appreciated. Continuing kudos to RHM, MM-Bklyn, Y&S/G (from last week, and many others), m-hippo (?), and others. The rest of you - TRY IT. The essence of faith lies in the power of the imagination. Because what the mind can comprehend can no longer be a matter of faith. "Educate a youth the right way, And he will not turn from it, even in old age." (Mishlei 22:6) Only if he continues to educate himself in his old age. DEC 5th Team Games & Competition All Tuesday night programs take place at 7:30pm in the youth lounge (TYC) unless otherwise noted. There is no charge for any Tuesday night event. First, we learn that Yitzhak lived up to Avraham’s humanitarian role of the “Father of all peoples,” since the wellsprings served everyone. And we take note of Yitzhak’s tenacity and forbearance as he gradually restored the “be’er mayim chayim” – the ‘well of living water,’ analogous to the Torah. Rashi reminds us that three of these wells hinted at the future Temples, as indicated by the Hebrew names that Yitzhak endowed them. It was the spiritual significance of the names which so upset the local populace. So much so that they not only deprived themselves of the scarce resource, they even completed filled the wells with dust, indicative of all things lowly. They despised Yitzhak (“ve’atem s’neitem oti”) and envied him (vayekan’u oto). Moreover, Elimelech accused Yitzhak of becoming wealthy at his expense (ki-atzamta mimenni), despite the fact that Yitzhak personally dug out the wells (ki chafar…). Today, more than ever, in the face of the slanderous jealousy and misrepresentation of our neighbors, we need Yitzhak’s devotion and fortitude to counteract this vile phenomenon. And like Yitzhak, we must appreciate that the search for “Mayim Chayim” is an essential precondition for preparing the way for the resurgence of the Jewish people. Sincerely, Upper-right: The family tree presented in the opening p'sukim of the sedra. Top row circles are Avraham and Betuel. The next row has Yizchak, Rivka, and Lavan. The arrow down from the Yitzchak circle are for his TO'LADOT, Yaakov and Eisev. The two vertical lines sandwiched between two horizontal lines is the symbol for the zodiac sign of Gemini, the twins. This was the answer to Rivka's question about the turmoil she felt inside her. The tow truck is a play on words for G'RAR, the temporary dwelling place of Yitzchak and Rivka. The rain cloud is for the bracha that Yaakov received about TAL HASHAMAYIM and SHMANEI HAARETZ. The sword was part of Eisav's blessing, that he would live by his sword. Beneath the cloud is a passport, which Yaakov needed for his first trip outside of Eretz Yisrael. That leaves Teddy in the lower-left, with a 7 in one paw and a hand raised in oath in the other. These are the two meanings of BE'ER (bear) SHEVA. TTriddles The envelopes, please... Apologies for the diligent TTriddle solvers (and would-be solvers) who went unacknowledged in last week's Torah Tidbits. Your interest and efforts are always appreciated. Continuing kudos to RHM, MM-Bklyn, Y&S/G (from last week, and many others), m-hippo (?), and others. The rest of you - TRY IT. This week's TTriddles... The Chanuka one, December 24-28 is booked solid, but we've started a waiting list and we are trying to get more rooms from the hotel to accommodate those who want to go. This tiyul is billed as an INTERGENERATIONAL vacation, with families, grandparents - grandchildren, etc. being encouraged to join. (And they have!) The cost for Chanuka is 1390NIS for members, with a discount for children in the same room with adults. There will be some separate activities for the younger generation. For those already booked, please be at the Center with your luggage before 8:00am. Also, remember to bring your own lunch for the first day of the tiyul. Call the TIYUL HOTLINE - Dial the Center's new number 5-66-77-87 and 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. 5 days - 4 nights in Eilat SUNDAY thru THURSDAY 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. |
