TT 448
SHABBAT PARSHAT VAYISHLACH
19 Kislev 5761 - December 15,16 '00

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HALACHIC TIMES for Jerusalem
Correct for TT #448. Ranges are for THU-THU, 17-24 Kislev (DEC 14-21)
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 4:02pm 
Havdala - 5:19pm (Rabbeinu Tam - 5:55pm)
Earliest Shacharit • 5:26-5:30am Sunrise • 6:26-6:30am (6:31-6:35am) 
Sof Z'man Kri'at Sh'ma • 9:00-9:03am (8:12-8:16am) 
Sof Z'man Shacharit • 9:51-9:55am (9:19-9:23am) 
Chatzot (halachic noon) • 11:34-11:37am 
Mincha Gedola (earliest Mincha) • 12:04-12:07pm 
Plag Mincha • 3:38-3:40½pm 
Sunset • 4:42-4:44½pm (4:36-4:39pm) 


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... 
LO AD"U ROSH. There are 3 days of the week that Rosh HaShana cannot fall - SUN, WED, FRI. Similarly, the 2nd of Tishrei cannot be a MON, THU, or SHABBAT - LO BAHA"Z. The 3rd, 4th, 5th, 6th, and 7th of Tishrei have similar LO SOMETHING, indicating the three days of the week they cannot fall. The 8th is exactly the same as the 1st, LO AD"U. And so on and so on. The dates from 1 Tishrei until 29 Cheshvan follow the same pattern - 4 days they can fall on, 3 days they cannot. So too for all the dates from the first of the Adar that preceeds Nisan, through the 29th of Elul. That's 265 days of the year that follow the LO AD"U lead of Rosh HaShana. Not so for 30 Cheshvan, all of Kislev, Tevet, Shvat, and the first Adar in a 13-month year. They can fall on 5 or 6 days of the week. For example, the first candle of Chanuka can be any night of the week except for Monday night. More on this in the future. 


How Old is Chanuka?
According to the book SEDER HADOROT HAKATZAR by MK HaRav Shlomo Benizri, the miracle of Chanuka took place in the year 3622 - that's 2139 year ago. Chanuka is old. But Chanuka-in-formation is much older.
The Gemara in Avoda Zara tells us what happened 5761 years ago, just a few months after Creation. Adam HaRishon noticed that the days were getting shorter, day after day, and that the nights were getting longer. He realized that if the trend continued, the world would cease to exist. And he blamed himself. He thought that the punishment for his having eaten from the Tree of Knowledge of Good and Evil was the return of the world to chaos and darkness. He took upon himself an eight-day period of fasting and prayer.
The Gemara continues to tell us that when the days began to lengthen and the nights shorten, Adam realized that he was witnessing a natural cycle of the world. He rejoiced and celebrated the increasing light with an 8-day festival. The generations that followed took Adam's mid-winter festival, which Adam celebrated "for the sake of Heaven" and perverted it to pagan practices. For more than 3600 years, there was a Chanuka-potential in an 8 day midwinter celebrating light. Distorted all those years, until the Jewish People restored Adam's holiday to its original intent — a thank you to G-d.
The next two elements of Chanuka-in-formation come from this week's sedra, the pre-Chanuka Torah reading (or pre-pre-). The events of the sedra took place in 2205 to Creation, still more than 1400 years before Chanuka-realization. Yaakov Avinu has successful encounters and battles with Lavan and Eisav (and Sar shel Eisav). This creates the potential for victory of Bnei Yisrael over its enemies — this time, the Greeks. 
Back to Creation for a moment. The Darkness over the face of the Void, says the Midrash, is Greece. That which dispels that darkness is LIGHT, the 25th word of the Torah, and 3622 years later, the light of the Chashmona'im on the 25th of Kislev. Chanuka-in-potential. 
Back to Yaakov Avinu. He searched for a small flask of oil. On a MAASEH AVOT SIMAN L'BANIM level, this sets in motion (perhaps) that which was realized centuries later when the Chashmona'im searched for oil to light the Menora in the Beit HaMikdash.
On another level, the battles of Yaakov with those from the outside who would seek to destroy him, soon moves inside. With next week's sedra, the enemy is not "us and them" but sadly, "us and us". This too establishes a potential for the brother angainst brother fighting that also characterized the pre-Chanuka time. Chanuka might be a mere 2000 years plus old, but its themes and potential are literally as old as the hills.


Sedra-Stats
8th of 54 sedras; 8th of 12 in B'reishit
Written on 237 lines in a Sefer Torah
9 Parshi'ot - 6 P'tuchot; 3 S'tumot
153 p'sukim - 4th (1st in B'reishit) Same number of p'sukim as No'ach, but larger in number of words and letters
1976 words; 7458 letters, 6th (4th)
The drop in rank for words and letters is because its p'sukim are well below average in number of words and letters (but not as low as No'ach). In other words, Vayishlach has many relatively short p'sukim
Mitzvot: Contains 1 of the 613, the first prohibition of the Torah's 365; the only one in B'reishit - GID HaNASHEH
NOTE: In Chumashim that tell you the number of p'sukim for each sedra (right after the last word of the sedra), Vayishlach is listed as having 154. Count them. There are only 153 in our Chumashim. Perhaps, the split in the middle of pasuk 36:22 resulted in each half being counted as a pasuk on its own. Possible.


Aliya-by-Aliya Sedra Summary
Kohen - First Aliya - 10 p'sukim - 32:4-13
Yaakov sends messengers to his brother Eisav with a message of conciliation (and warning?).
[sdt] Targum Onkeles seems to consider the messengers that Yaakov sent to Eisav to be human, whereas Rashi states that the word MAL'ACHIM should be taken literally, as heavenly angels. Commentaries point to the concluding passage of last week's sedra (which tells of Yaakov's encountering the "camps" of angels upon his return to Eretz Yisrael) as support for Rashi's point of view. Bartenura further explains that Biblical references to angels always include something they said to someone or a prophetic message. In the case of Yaakov's encountering of the angels, nothing is said. Therefore, it could be argued, that the Torah mentioned the angels in connection with Yaakov's sending them to Eisav. Other commentaries say that Yaakov sent angels because humans might be affected by Eisav.
[sdt] One of Yaakov's statements was that he had been living with Lavan and was delayed until now. Rashi comments imply that "he lived with Lavan but did not learn from his evil ways". Some see this as a compliment to Yaakov, that he was able to maintain his complete adherence to the Torah in such an alien atmosphere. Others see an implied criticism: All those years in Lavan's home, and he did not learn form Lavan's evil ways... how to channel the cunning and enthusiasm he witnessed towards his service of G-d. There are lessons to be learned even by negative example.
Yaakov announces to Eisav that he has "oxen, donkeys, sheep, servants".
[sdt] Why does Yaakov tell this to Eisav? Is he boasting about wealth that he has amassed in Lavan's house? Just the opposite. Yaakov is telling Eisav that although he has much material wealth and large flocks and herds, he does not have land. He has not (yet) benefited from the blessing (that Eisav felt should have been his) of "from the dew of the heavens and the fertility of the ground..." Therefore, Yaakov hoped that Eisav would not be angry with him. 
Side note: This parallels the She'hakol bracha vs. all the other "special" brachot. The other 5 of the 6 brachot for food are all related to TAL HASHAMAYIM & SH'MANEI HA'ARETZ.
The report of Eisav's pending arrival with 400 men prompts Yaakov into three modes of action. He first divides his camp into two, so that one will be able to escape if the other is attacked. Then he prays to G-d for His help and the fulfillment of promises made.
[sdt] Commentaries point out that he asks G-d to save him "from my brother - from Eisav". This is not a redundancy. The Jew faces two enemies: The Eisavs of the world who would destroy the Jewish people, and the "friendly brothers" who would gladly permit us to assimilate into their cultures - thereby also bringing about the destruction of the Jewish People. Yaakov prays for salvation from both threats.
Similarly, in the very first pasuk of the sedra, Yaakov sends the angels (or messengers) to his BROTHER EISAV. Yaakov is always aware that Eisav is both, and he must be weary of both persona.
The Beit HaLevi puts it this way. Danger #1 is war. Danger #2 is a treaty with Eisav that can also be disastrous.
[SDT] In Yaakov's prayer for salvation, he asks to be saved "because I fear him". Part of Yaakov's feeling of inadequacy, is that he feels fear of Eisav. The first threat is Eisav, but the second threat is that Yaakov fears him rather than having the total confidence in his position.

Levi - Second Aliya - 17 p'sukim - 32:14-30
Yaakov next prepares elaborate gifts from his flocks and herds for Eisav to be delivered with a good-will message of appeasement.
[sdt] The Baal HaTurim points out that there are two p'sukim in the Torah in which every word ends with a "final mem". Here in Vayishlach (32:15): 200 she-goats, 20 he-goats... and BaMidbar (29:33): And their (referring to sacrifices) flour-oil offerings, their wine of libation, for the oxen... Is there a connection? Yaakov sent 550 animals as an appeasement to Eisav, even though G-d had assured him that He would protect him. Yaakov's descendants were destined to offer 550 animals per year as Musaf sacrifices.
SKIP THE NEXT SECTION UNLESS YOU ARE A NUMBERS PERSON
(In the past, I let the Baal HaTurim go by without checking his numbers. This year, I tried to match his totals, and with great difficulty. Counting Musafim only didn't work. But then the Baal HaTurim doesn't say Musafim, he says korbanot except for the daily T'midim. That allows more than Musaf to enter the total. For a regular year, there was a discrepancy that I couldn't explain away. Here's the best I came up with. Take a year of 13 months and 55 Shabbatot. 55 Shabbatot means 110 lambs as Musafim. 13 Rosh Chodeshes. Each has 2 bulls, a ram, 7 lambs, and a goat as a Chatat - 11 animals, times 13. That's 143. Total so far - 253. 7 days of Pesach and 1 day of Shavuot have the same Musaf as Rosh Chodesh for another 88 animals. 341 so far. There is an additional lamb with the Omer on day 2 of Pesach, 1 bull, 2 rams, 7 lambs, a goat, and another two lambs on Shavuot with the Two Loaves, in addition to Musaf. That's another 14 animals for a running total of 355. Rosh HaShana and Yom Kippur and Shmini Atzeret all have the same Musaf of a bull, a ram, 7 lambs, and a Chatat goat. That's 10 animals for each Musaf - 30 all together. Now we are at 385. Yom Kippur has an additional bull and ram from the Kohen Gadol and 2 goats and a ram on behalf of the people. (One of those goats is not really a Korban - it is sent out into the Midbar alive - but the Torah calls both goats Chatat..) So let's count 5 more animals for a total, not counting Sukkot, of 390. On Sukkot, the Musafim total 70 bulls, 14 rams (2 each day), 98 lambs (14 each day), and a Chatat goat each day for another 7. That's 189 more animals for a total of 579. The number of animals that Yaakov sent toi Eisav is given as 550 if you total the numbers in the p'sukim, but if you look at Rashi you'll find another 30 camels - one male for each female. The Torah says 30 nursing camels and their sons. So there were actually 580 animals in Yaakov's gift. 579 animals brought in the course of the longest year, not counting T'midim. That's one off and the Baal HaTurim seems to have that a lot and not be bothered by it.)
He instructs his servants what to say when they meet up with Eisav. During the night before his encounter with Eisav, Yaakov finds himself alone. (This is one of the sources for the rule that it is not good for a person to go out alone at night.)
[sdt] Commentaries tell us that Yaakov had returned across the Yabok River to retrieve some small flasks of oil (see ParshaPix) that had been inadvertently left behind. Some say that this was the oil with which he anointed the altar and monument he built in G-d's honor, and that this flask of oil was the antecedent of the sole flask of oil found by the Hashmona'im many centuries later. This is another of many examples of MAASEI AVOT SIMAN L'BANIM.
Yaakov battles with a "man" (whom we are taught is the guardian angel of Eisav). Yaakov prevails in this struggle but is injured. He receives an unusual blessing from the angel in the form of an additional name - Yisrael.
[sdt] Yaakov asks the angel who has wrestled with him to give him a bracha. Rashi says that he was asking that the angel acknowledge the brachot that Yaakov had received from Yitzchak, which Yitzchak had intended to give to Eisav. Perhaps what prompts Rashi to this explanation rather than the situation being simply that Yaakov was asking for a new bracha, is the unusual word BEIRACHTANI (which relates to the past) and not BORCHEINI (bless me now).
R. Yaakov Auerbach z"l discovered a beautiful numeric significance to Yaakov's name-change-blessing. The Zohar says that Yaakov's fight was against the Satan. Yaakov = 10+70+100+2=182. Satan = 300+9+50 =359. By defeating Satan, Yaakov adds Satan's numeric value to his own and acquires a new name: Yisrael, which is 10+300+200+1+30=541, that is 182 + 359 = 541. 

Shlishi - Third Aliya - 8 p'sukim - 32:31-33:5
MITZVA WATCH
The perennial battle between Eisav and Yaakov, which this battle typifies, is "commemorated" by the prohibition of "Gid HaNasheh". Even though the Torah introduces this mitzva in the context of the story, the mitzva is considered part of the Revelation at Sinai, as if it would have said: "And G-d spoke to Moshe saying - command the People not to eat the Gid..." The only "negative" mitzva in the book of B'reishit is this prohibition against eating the "Gid HaNasheh". Removal of the "gid" and its innervating branches in the thigh and leg of the animal, as well as the fats and flesh in the area, is difficult. Further problems result from blood vessels that must be removed from that part of the animal's body. The process of removal of the gid and other vessels is known as "Nikur" or "treibering". It is, in most cases, not economically feasible to remove the "gid". The whole hind section of the animal is generally sold as non-kosher. This is the standard practice in the U.S. In Israel, however, where there is not a so readily available non-kosher market, nikur is done. This means that some fancy hind cuts of meat are available to the kosher consumer. (Tenderloin, sirloin, porterhouse...)
Yaakov sees Eisav and his men coming; he pushes his family behind him and repeatedly bows to his brother. Eisav runs towards him embraces him, k*i*s*s*e*s him, and weeps.
Mishlei 24:16 says: For a righteous person will fall seven times and rise up... Baal HaTurim relates this pasuk to Yaakov's bowing 7 times before Eisav.
Eisav asks about the women and children and Yaakov prepares to introduce his family to Eisav.
It is well known that the word VAYISHAKEIHU, and he kissed him, is written in the Torah with dots above the word. This is calling our attention to the word. Rashi tells us that there are two Traditions about the meaning of the word. One opinion is that the kiss was not sincere. That Eisav still hates Yaakov. He was only going through the motions.
The other opinion is that "at this moment", Eisav was overcome by sincere brotherly emotions and kissed Yaakov with all his heart. This, notwithstanding the well-known truism, that "Eisav hates Yaakov". This second opinion does NOT suggest that Eisav abandoned his hatred for Yaakov and now loved him, only that he was overcome with emotion at this point.
Both interpretations echo throughout Jewish History until today. We must be very cautious of the Eisavs of our time.

R'vi'i - Fourth Aliya - 15 p'sukim - 33:6-20
Yaakov humbles (humiliates?) himself before Eisav as he presents his family to him, all of whom bow to Eisav. Yaakov presented his wives and 11 children to Eisav.
[sdt] Why did Yaakov hide Dina from Eisav? Some explain that Yaakov did not want Eisav to ask for (take) Dina as a wife and thereby subject her to his wickedness. For this, Yaakov was punished, because Dina might have been (probably would have been) a positive influence in Eisav's life. (The very next portion of the Torah tells us of the kidnap and rape of Dina by Sh'chem and the subsequent debacle of the revenge exacted by Shimon and Levi.) Commentaries ask whether Yaakov should be praised, rather than punished, for protecting Dina. Bartenura says that Yaakov's reason for hiding Dina was not the fear of anything negative happening to her, but the fear that she would succeed in reforming Eisav, which would make him worthy of the blessing that he would dominate his brother.
Eisav asks about the groups of animals that he met on his way. Eisav at first refuses to accept the gifts, but eventually takes them. Then Eisav suggests that he and Yaakov join together. Yaakov adamantly refuses.
NOTE: At first, Yaakov seems to want to avoid antagonizing Eisav, even to the point of humbling himself before his brother. However, when the possibility of subjecting his family to the influences of Eisav is at issue, Yaakov boldly risks confrontation. Lesson to learn.
Yaakov travels to the Sh'chem area where he purchases land and builds a Mizbei'ach.

Chamishi - Fifth Aliya - 42 p'sukim - 34:1-35:11
Dina (who had been hidden from Eisav) now goes out to explore the "local attractions". She is kidnapped and raped by Sh'chem who then falls in love with her. His father proposes an alliance with Yaakov's family for the purpose of intermarriage and fusing of their cultures. Shimon and Levi trick Sh'chem and his people into circumcising themselves. When the people are weakened, Shimon and Levi kill them to avenge what was done to Dina. Yaakov is upset at what they have done, but they defend their actions.
G-d tells Yaakov to move to Beit-El and build an altar there. Yaakov rids his household of idols. G-d prevents the locals from pursuing Yaakov and family to avenge the killing of the people of Sh'chem. Rivka's nurse Devora dies and is buried. (There is a Tradition that Rivka died at this point too.) G-d appears once again to Yaakov and blesses him. He confirms the new name Yisrael (which is used alongside the name Yaakov, each having different connotations).

Shishi - Sixth Aliya - 37 p'sukim - 35:12-36:19
G-d reiterates His promise of the Land to Yaakov and his descendants. Yaakov erects another monument to mark the place at which G-d appeared to him. Rachel gives birth to Binyamin (11th of Cheshvan) and dies in childbirth. She thanks G-d with her dying breath for her having a second son. She is buried on the "road to Efrat" and her burial place is marked "even unto this day".
Reuven "commits an indiscretion" with Bilha
[sdt] The Talmud states: Anyone who thinks that Reuven actually slept with Bilha, as the literal translation of the pasuk would indicate, is grossly mistaken. Some say that Reuven moved Yaakov's bed from the tent of Bilha - where Yaakov had placed it after Rachel's death - into his mother's tent. The Torah's cryptic description of what he did is considered a sharp rebuke for his actions, which were disrespectful to his father. Nonetheless, he was motivated by protective jealousy for his mother Leah. The Mishna states that when the Torah was translated into Aramaic during public Torah reading, this pasuk was not translated. It was read, but it was left without TIRGUM so as not to mislead and confuse the people.
The sons of Yaakov are 12.
[sdt] This statement is part of the same pasuk (although it begins a new parsha) as the statement about Reuven's deed. This is considered proof of the Talmudic statement mentioned above. Had Reuven actually sinned, he would not immediately be acknowledged as one of the sons of Yaakov. 
Yaakov's sons are enumerated. Yaakov returns to his father's home. Yitzchak dies at 180 (five years more than Avraham. Some say that Avraham was "taken 5 years before his time" to spare him the pain of knowing of Eisav's evil ways) and is buried by Yaakov and Eisav.
Eisav's descendants are enumerated. 
The fact that this is done at this point in the Torah, before the Torah continues with the accounts of the family of Yaakov seems to say: Let's finish up with Eisav first, before we continue with the important line of descent. Eisav is a force in this world, but he is not the reason for its existence. I (says the Torah, so to speak) am not yet ready to continue telling about Israel; I'll get to it after this business is out of the way.

Sh'vi'i - Seventh Aliya - 24 p'sukim - 36:20-43
The Torah continues naming the descendants of Eisav and the kings that ruled the city-states, "even before there ruled a king in Israel". Israel must still go through many stages of refinement and pass through many trials and tribulations before they are to emerge as The People of Israel. 

Haftara - 21 p'sukim -Book(let) of Ovadya
Different communities read different Haftaras.
The ongoing battle between Yaakov and Eisav is the main theme of the prophecy of Ovadiya. The prophecy focuses on the ultimate judgment that Eisav's descendants face; G-d will emerge as the true King of all. The Haftara "answers" the question raised in the sedra as to what are the real feelings of Eisav to Yaakov. The nation of Edom sort of answers that.



THE JERUSALEM INSTITUTE OF JEWISH LAW 
Rabbi Emanuel Quint, Dean 
Lesson # 66 - Was the Debt Paid before its Due Date? 
Reuven, the lender, sues Shimon, the borrower, for his money before the due date. Most creditors will be quite happy if they are paid on the due date. There may be any number of reasons why a creditor will sue for payment before its due date. For, example, it may be that Reuven hears that Shimon does not intend to repay, or is secreting or disposing his assets, or is about to leave the country, or is doing some other things that would leave the creditor without a remedy. Shimon can of course plead that the debt is not yet due and there is no reason for Reuven to fear that he will not be repaid on the due date. 
When Reuven sues before the due date of repayment, Shimon pleads that he paid the debt. Unless Shimon can prove payment or one of the other exceptions listed below, Shimon’s plea will be dismissed by the Beth Din and judgment will be entered in favor of Reuven, since there is a presumption that a debt is not paid before its due date. 
The presumption against repayment before the due date also applies to merchandise sold on credit if the price is to be paid on a specific date and the seller demands payment before that date. It also applies to wage claims or to payments to be made to contractors. 
Where the presumption applies, the defendant cannot even demand that the plaintiff take an path that the debt was not paid. The defendant can have a ban placed on all those who sue for payment although they have already been paid. 
The defense of payment before the due date will be dismissed only if the plaintiff pleads with certainty that the money is due. If, however, his plea is not certain, the defendant can plead repayment even before the time specified for repayment, and the defendant does not have to take an oath to support his plea. The plaintiff pleads ‘perhaps you did not repay the loan that is due next month’. The defendant may plead repayment even though the time for repayment had not arrived. The defendant does not have to take an oath, because an oath is not required to set-off a plea made without certainty. 
All that has been said regarding a presumption against payment having been made before the due date also applies if the plaintiff sues before the due date and the defendant pleads that the plaintiff forgave the debt before the due date. The plea that the plaintiff forgave the debt is generally a weaker plea than the plea of payment. 
The plaintiff sues before the due date and the defendant pleads repayment before the due date and his pleading is dismissed, based on the presumption that one does not repay a debt before it is due. Thereafter after the due date, the plaintiff sues again (when judgment was not completed the first time) and the defendant again pleads repayment, this time that he repaid after the due date. The reasons for a second lawsuit may arise from any number of reasons, such as the Beth Din failed to write down the judgment of the prior trial, or a judge died before the trial was terminated. Since the defendant’s second plea is in conflict with his prior plea of repayment before the due date, his second plea will also be dismissed as fraudulent. There are authorities who question this last statement. They hold that the defendant can now plead that he did repay after the due date since he saw that the Beth Din did not accept his plea that he paid before the due date. 
The presumption does not apply: 
If he defendant can prove payment whether by witnesses or by receipt. 
If the money is not due on a specific date. A loan made without specifying the date of repayment is presumed to be for thirty days. If the lender would sue within the thirty day period and the debtor pleaded repayment, the presumption that a person does not repay within the specified time would not apply, since the loan did not have a specified time of payment only a presumed time of repayment. The difference is as follows: When there is a specified time for repayment, the reason for the date selected is that the borrower knows that the needs the money until that date. If no date is specified, then the Rabbis of the Talmud have arbitrarily stated that a loan without specification may not be sued upon in less than thirty days. But in reality the borrower may not need the money for such a long time, and he may have prepaid the loan in less than thirty days.
If the plaintiff cannot prove the loan the defendant may plead payment even before the due date, since he could have denied the entire transaction. A denial of the transaction is a stronger plea than payment, since payment admits that the transaction did take place.
If the plaintiff sues after the due date and the defendant pleads that he paid before that due date, the defendant is believed since he could have pleaded that he paid after the due date. 
When it can be shown that it was for the benefit of the borrower to repay before the due date of the loan. For example, the lender suddenly needs the money and told the borrower that if he repaid part of the loan before the due date he would extend the due date for the balance of the loan.
In cases of wages where the work to be performed and payment is made on an individual product basis. For example, the employer hired the employee to write pamphlets for him and he would pay $100 a pamphlet. As soon as he finished the first pamphlet, the due date of the wages for that pamphlet was on the date of completion and not the date when the last pamphlet will be completed. If, however, he hired him to write ten pamphlets for a total of $1,000, then the due date is the completion of all ten pamphlets and the presumption would apply until the last pamphlet is completed. The employer would not be able to plead payment until the last pamphlet was finished. 
If a note of indebtedness is lost and found by a third party before its due date, and therefore there is a flaw in the note. It is assumed that if the note was not paid the lender would have taken better care of it. Thus when it was lost it became flawed. 
The borrower can allege that the note was returned to him after he repaid it and that thereafter he lost it, not the creditor. 
If the bailor deposited the bailment with a bailee for a specified period and the bailor, before the end of the period, demands return of the bailed article, the bailee can raise the defense of return of the bailed article.
However, in business transactions that are part loan and part investment for a specified time, since the presumption does apply to the loan part it does apply to the investment part. 
The subject matter of this lesson is more fully discussed in Volume III, Chapter 78 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.
STEALING
What kind of person would value his possessions even more than his own self? We might think that this description would fit a very coarse, materialistic person. Yet our Sages tell us that it is precisely the righteous who have this trait! “‘And Yaakov remained by himself’ (Bereshit 32:25) - Rebbe Elazar said, he remained behind for some small jugs. From this we learn that the tzaddikim delight in their possessions more than their own selves. And why is this? Because they don’t grab anything stolen”. (Chullin 91a.)
The prohibition of stealing is generally considered self-evident, and is one of the seven commandments incumbent on all mankind. Even so, there is an inner, spiritual dimension to this commandment which is worthy of elaboration. Each of the basic characteristics of ownership, the right of enjoyment and the responsiblity of care, has a spiritual counterpart.
It is a fundamental belief of Judaism that a person’s possessions are granted him by Divine providence. Any number of sayings of our Sages support this: “All of a person’s expenditures are determined between Rosh HaShana and Yom Kippurim - except for spending on Shabbat and Yom Tov and children’s Torah education” (Beitza 16a). “No man touches what is set aside for his fellow... even to a hair’s breadth” (Yoma 38b). It seems that it is very important to G-d which possessions are assigned to which person!
One reason for this is the right of enjoyment. The laws of blessings reveal that our earthly enjoyments have a very holy source - so much so that our Sages say that anyone who enjoys them without a blessing is guilty of “me’ila”, benefit from sanctified property (Berakhot 35a). And this enjoyment is something essential for our souls: in the “borei nefashot” blessing we thank HaShem for creating souls and their needs, in order to enliven the souls of all life! 
So one reason that HaShem grants property to one particular person is because the special enjoyment of that property is just what his or her soul requires. Someone who steals it is not only depriving the soul of the owner of this special spiritual enjoyment, but he himself cannot benefit from it. Since this enjoyment was designated for someone else, anyone who benefits without permission is just incapable of absorbing this particular enjoyment. 
Chassidut describes this as “gold which is turned to dust”, and we all know the experience of having all the fun taken out of an experience because the human context was not what it was supposed to be. This also explains why a person who acquires his wealth dishonestly has an insatiable desire for more possessions, since he never really enjoys what he has. In our parsha, the rapacious Esav says that he has “much”, but the scrupulous Yaakov replies that he has “all” (Bereshit 33:9,11).
Another reason relates to the responsibility. Just as each of us is responsible for the material care of our possessions, so are we responsible for its spiritual care. Everything in the material which is not forbidden to enjoy has a potential to be used in G-d’s service; HaShem grants it as property to that person who is best able to realize this potential. This can be directly, for example by enjoying the object or by using it for a mitzva, or alternatively by selling it to someone else who can actualize the object’s potential. Perhaps the greatest realization of property’s potential for holiness is to give it away as charity.
Again, anyone who acquires something dishonestly is incapable of effecting this repair. He is depriving not only the owner, but also the stolen object itself, which now finds its potential for holiness temporarily stymied. We know that in Judaism, a frustrated potential for holiness is one of the most abhorrent states there is. It is a profound explanation for the state of tuma as well as the special state of improperly offered sacrifices known as pigul.
Now we can well understand Yaakov’s behavior. As a person at a very high level of Divine care (hashgacha), he was aware that he was very much in need of these jugs, to obtain from them some benefit which would bring him closer to spiritual perfection, and that they were very much in need of him, to fulfill their own potential for G-d’s service. 
(Entire shiur based on Likutei Halakhot of Breslav, laws of geneiva and gezeila.)
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 Shulchan Aruch says that one who is called up to the Torah approaches by the shortest path and returns to his place by the longesr route. Why is this so? 
A So as not to keep the congregation waiting. 
A Hurrying up to the Torah shows that the Torah is beloved to him. For this same reason, not only is the longer path taken when leaving the Torah, but the OLEH does not leave right after his ALIYA, but rather tarries until after the next person's Aliya. 
A Coming one way and going the other is in accord with the pasuk in Yechezkel (46:9), "The one coming to bow to HaShem by way of the northern gate leaves by way of the southern gate... he should not return by way of the gate by which he came... 
TT note: If both approaches to the Bima are the same length, one approahes from the right. 


The Wonder of Tzitzit
The mitzva of TZITZIT is considered equal in importance to the whole Torah, as it is written in the verse - “and you will see it and you will remember all the mitzvot and you will do them.” On the surface this is easy enough to understand - just as a soldier must wear his uniform in order to inculcate his status as a loyal soldier, the TZITZIT are our uniform as members of the army of Hashem. However, doesn’t the soldier have to prove himself in all his actions as a good soldier? Certainly, wearing the uniform itself isn’t enough? So how come by wearing TZITZIT it is considered as if he kept the whole Torah? 
The answer is, that the matter of one’s dress is different than other aspects, in that it symbolizes mankind’s transformation after the sin of Adam and Eve. As the Torah testifies, before the sin they were naked and did not feel shame. After the sin “their eyes were opened” and they had shame. Then Hashem dressed them. Now for AM YIRAEL, Hashem commanded a special garment that would test the man constantly whether he is aware of Hashem, loves Him and fears Him. For the one who wears TZITZIT with proper intentions and awareness the reward is very great, as written in the SHULCHAN ARUCH “he merits to see PNEI HASHEM.” The meaning of the equation being - if one wears tzitzit and is aware that by doing such he has declared Hashem as master of the universe, giver of the Torah, and G-d of Israel - he has readied himself to keep all the commandments. He has given testimony for himself, just as Adam and Eve readied themselves to continue in Avodat Hashem after their sin - it was most necessary to immediately cover their nakedness. (Prepared by the owners of NeaTzit) More on Tzitzit next week, IY"H. 
As the owners of Neatzit, Jack Falak and Reuven Shefi-gal have devoted our lives to helping Am Yisroel keep the mitzva of tzitzit with a garment of comfort and quality that makes all the difference. 
Phil Ch. adds: Since I started wearing NeaTzit a couple of year ago, I cannot go back to "regular" talit katan. NeaTzit is really as comfortable as they claim. Use the snaps to make a nice fit around your body, or don't use them for a freer fit. the material is comfortable and doesn't crease and show through your shirt. Most importantly, NeaTzit is a garment, rather than a rectangle of cloth with a hole in it. This makes the mitzva more real. 


Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) 
A quiet person is not one who holds his tongue when he has nothing to say. That person simply shows that he is not a fool. 
One who holds his tongue is quiet despite the fact that he has something to say. 
- Rabbi Ze'ev of Strikov 

I have learned, “The gates of tears shall not be locked". Then why have gates at all? For those fools who cry but have no idea what they are crying about 
- Rabbi Simcha Bunam of Pshis'cha 

Being alone has special value, but only when one is among others. 
- Rabbi Yitzchak of Vorki 


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: I have always been careful not to eat or drink anything prior to davening, even on Shabbat. Now that I’m serving as a rabbi on shlichut, giving a shiur before davening and often serving as shaliach tzibbur, it is quite difficult for me to concentrate. Do I need hatarat nedarim (nullification of vows) before following the regular halacha? As I understand, I can drink water, tea or coffee. What about sugar in the tea and coffee? 
Answer: One may drink water, tea and coffee, especially if it enables one to function properly during davening. It is proper to say Birchot Ha-shachar, Birchot Ha-Torah, and the first parasha of Kri-at Shema before drinking (see Mishna Berura 89:22). As far as sugar in the tea and coffee, the MB objects, but Rav Ovadia Yosef justifies the common practice of adding sugar (Yabia Omer IV, Orach Chayim 11).
The question of hatarat nedarim is quite interesting. The Rama, Orach Chayim 581:2, says that even those who have the custom to fast on the day before Rosh Hashana may eat at a brit mila. The Magen Avraham 581:12 says that no hatarat nedarim is needed (see parallel case in Rama 568:2) and that this leniency can be extended to one who is mildly sick (see also MB 581:19).
On the other hand, the Shulchan Aruch, Yoreh Deah 214:1 says that one who wants to forgo this fast because of poor health needs hatarat nedarim (and the Rama does not argue). The Shach 214:2 claims that when people take up the custom of fasting, they mentally exclude cases of brit mila but do not contemplate cases of sickness. The Dagul Mer’vava (ad loc.) considers this a difficult distinction. He, himself, distinguishes between temporary suspension of a good minhag under specific circumstances, which does not require hatarat nedarim (since he plans to resume the minhag), and the situation in YD 214 which he claims is dealing with one who plans to stop fasting permanently because of a weakened constitution. The Dagul Mer’vava brings the aforementioned Magen Avraham as support. [Ed. note - the simple understanding of the MA is not identical to the DM. The MA distinguishes between those who fast due to a widespread practice and those who go out of their way to accept a stringent practice. The latter require hatarat nedarim, and the simple implication is that it applies even if they want to stop the minhag temporarily - see L’Vushei Srad, ad loc.].
Based on DM, Rav Mordechai Eliyahu ruled that if you want to drink before davening only during the period of your shlichut, which presents a special situation, you would not require hatarat nedarim.
TT says... Note that there are two questions interwoven. Can you drink before davening? Water, tea, coffee, yes (preferably after morning brachot + first part of Sh'ma); with sugar, different opinions. Second question, one who did not drink at all before davening, can he change upon recognition that the halacha permits some drinking? The answer to this one was that yes you can change, but the issue of needing Hatarat Nedarim is a matter of different opinions. FYI Eretz Hemdah's website - www.eretzhemdah.org was developed by the Orthodox Union and the Yerushalayim Network. Also visit www.ou.org 



Rachel Imeinu cries for her children and refuses to be comforted concerning them because they are not. In today's context, this pasuk can mean that Rachel's children are not visiting Kever Rachel. The letter below will be sent in your name to various governmental authorities and hopefully produce some positive results. The more letters we have to send, the better. If you want to participate in this drive, please sign the letter at the bottom, include your address and ID number (or passport number) and bring it in to the Center, fax it or mail it (see page 2 for address and numbers). A photocopy is fine if you don't want to tear it out of TT, or if you want to give copies to others.
To whom it may concern:
Rachel’s Tomb in Bethlehem (Kever Rachel in Beit Lechem) is the third holiest site to the Jewish People. World Jewry respectfully demands:
1) Free and safe access for Jewish worshipers at all times of day throughout the year;
2) A continuous Jewish presence at Kever Rachel every day throughout the year;
3) Immediate steps taken to ensure the safety for all Jews wishing to pray at Kever Rachel
Finally, it must be clearly understood that those who threaten violence will immediately pay the price and not those upon whom the violence is directed.
Sincerely & respectfully,



From the desk of the director
Before his all-night struggle with a “man,” the passuk in Vayishlach asserts of Ya’akov: “Vaya’vor et ma’avar Yabbok. Vayikachem vaya’virem et hanachal, vaya’aver et asher lo.” Thus, the term “avar” - implying transition - is employed four times to describe Ya’akov’s crossing of the ford and the transfer of his every possession. Why?
Perhaps because, like Avraham, Ya’akov is about to face a critical threat to his identity as an Ivri. The Yabbok (lit. ‘border’) symbolizes that at this point Ya’akov is about to reject 22 years of acquired Galut experience. Standing on the threshold of Eretz Yisra’el he must now face up anew to the challenges of being an upright Jew.
No wonder that at this time and place Ya’akov wrestles with a “man” - Eisav’s ministering angel, the embodiment of evil, his Yetzer Harah. Ultimately it seems that Ya’akov must confront himself - even at the cost of an injured thigh. 
RaDaK explains that, despite the impairment, the struggle reveals the eventual victory over Eisav and that the onset of dawn indicates the final redemption. We too are wounded. Yet, as we reflect, we too know that the dawn will break.
Sincerely yours,

Menachem Persoff, Director, Israel Center


NESTO
TIYUL
Sunday, December 24th, third day of Chanuka 
as we travel South to machteshet hagadol and ayn yarkem.
As time allows we will also hike to Maale Hamapach.
(If it is rainy then the alternative trip will be cave exploring.)
Betsy Mehlman is our guide
There will be livui neshek all the time.
Will meet at 9:15am in front of Binyanei Ha'Uma and leave at 9:30 sharp! We will return to Mercaz Ha'Ir at approx. 7:00pm for a group dinner at Sbarros. 
50NIS members, 60NIS non-members.
Those who are unable to join the tiyul are welcome to join the group for dinner (you pay for your own dinner). 
In order to be fully reserved you need to return a permission slip (available at the NESTO office in the Israel Center) with payment to the Israel Center, or me by Dec. 20th.
Bring your own lunch & plenty of water.

NESTO is the Israel Center's youth program for Anglo-Israelis 
tel. 566-7787 ext. 245 • fax: 561-7432 
silvera@mail.biu.ac.il • www.zyworld.com/nesto
Rabbi Avi Silverman, dir. • Ilana Milo, Bat Sherut
NESTO will be sponsoring an Informal Shabbat Experience January 5th & 6th, Parshat Vayigash, at Kibbutz Ein Tzorim. 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. The program will emphasize sessions on belief in G-d and why keep the mesora, while giving the participants 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.
Flyers and permission slips should arrive to the membership list by Sunday, and additional flyers are available at the Israel Center. All signed permission slips and fee are due by January 1st to the Israel Center. 

NESTOites enjoyed an evening of games and contests last week in the youth lounge. Thanks to madrichim Yaakov Reichart and Bracha Frasier for preparing a variety of challenges. 
Next Tuesday night is movie night. The youth lounge will open at 7:30pm and the movie will begin at 8:00. Nothing bizarre this time!


NCSY B'YISRAEL
Come make Chanuka a brighter experience!
Don’t miss our Chanuka tiyulim!
Get acquainted with MAKOM BALEV in 3 different places...
MAKOM BALEV Netanya - trip to the Carmel and Nachal Yagur
MAKOM BALEV Jerusalem - trip to Megilat Ha'Eish monument and Shimshon Cave
MAKOM BALEV Raanana - trip to Megilat Ha'Eish monument and Nachal Ha'Ma'ara
For more info - (02) 5667787Yisrael: ext. 247 or 058-626009or Liat: ext. 244 or 058-608827

FINALLY...your chance to get on stage!
MAKOM BALEV J'lem is opening a drama chug for the creative-minded
Those interested, please call:Harel: 053-942365

Rabbi Michael Fredman, Director; Daniella Levine, Bat Sherut 
22 Keren Ha'Yesod, POB 37015, Jerusalem 
(02) 566-7787 ext. 242 • fax: (02) 566-0156 
ncsy_isr@netvision.net 

CHEN, the new scouting chug for Jerusalem teens
Looking for outings and tough challenges? For activities with good values? For great chevra?
If you're in 8,9, or 10th grade, please call Tamar Pollak, 050-750704 for more details and registration.

HEY YOUTH! You're invited: 
SINAI TOR in Concert 
The latest Jewish Sound 
Motza'ei Shabbat, Dec.16, 8:30pm 
Israel Center, 22 Keren HaYesod (20NIS) 

HOMEWORK HELPERS
NCSY B’Yisrael is happy to provide a new service for all 4th-7th graders. Mondays and Wednesdays 4:00-6:00pm, the Teichman Youth Center at the Seymour Abrams Orthodox Union Jerusalem World Center (Israel Center), 22 Keren Ha’Yesod, J'lem, will be open for tutoring help in English, Limudei Kodesh, etc. 
Our devoted volunteers will be available to all who register for this help. Bring a friend!
Refreshments • raffles • weekly quizzes 
Please contact Sarah Pinsky, bat sherut, 566-7787 for registration and more information.


ParshaPix
The animal are those in Yaakov's gift to Eisav. The numbers are male and female, as mentioned in the Torah. The 30 for the camel should really be 30+30 according to Rashi, even though the text only says 30.
The bow is for gift-wrapping all the animals.
It is also a play on words. Spelled the same but rhyming with NOW instead of KNOW, we have reference to the bowing that Yaakov and family did to Eisav.
The two flasks are what Yaakov went in search of and was caught alone by the guardian angel of Eisav.
The sold sign is for the land that Yaakov bought near Sh'chem, paying 100 K'sita.
The weeping tree is where D'vora, the nursemaid of Rivka was buried. The bee is also a symbol for her. Interesting that she is mentioned by name.
The sword is for the life-style of Eiseav in general and Shimon and Levi in this sedra.
The baby carriage is for Binyamin and Kever Rachel in the lower left is for Rachel Imeinu, who died in childbirth.
And what about the die in the center of the bottom?
It represents VAYISHAKEIHU, since it too has 6 dots on it.

TTriddles
These were last week's (VAYEITZEI) TTriddles:
[1] Rachel Imeinu and a former chief rabbi
[2] Midnight with Ben & Jerry
[3] Then it was OG. Who is it this time?
[4] Reuven & Ruth, Shimshon & Shmuel, Beit Shemesh & Shavuot
Solution set...
[1] This one was not solved by anyone. It should have been, because TTriddle #2 was easier and was solved by several people and should have pointed in the right direction for this one.
Several people submitted the solution Rav Ovadia Yosef, because of the obvious connection between Rachel and Yosef. Some of those who suggested this solution admitted that it would make solution too simple — not exactly what TTriddles are known for. The correct answer is HaRav Avraham Shapira, based on the Targum of the description of Rachel as Y'FAT TO'AR. Take a look. Aramaic for "good looking" is SHAPIRA.
[2] This was the easier of the Onkeles questions, although any TTriddle with a Targum answer should be fairly easy to get. Among the many things that Yaakov says when he stands up to Lavan is that all the years he worked for Lavan I was consumed by heat during the days and by frost at NIGHT. For frost, the Torah uses the word KERACH, ice. The Targum's word is G'LIDA. In the pasuk, the word ACHALANI, consumed, is used. It is related to ACHALTI, I ate. Hence, midnight with Ben & Jerry ice cream. Note that the word in modern Hebrew for ice cream was obviously taken from the Aramaic for ice, replacing the final letter ALEF with HEI, a more Hebrew ending.
[3] This was also solved by some solvers. OG was the PALIT who told him of LOT's capture. That was last time. This time, in this sedra, it was Lavan who was informed of the departure of Yaakov & Co. Baal HaTurim says that the Midrash tells us that the informer this time was AMALEK.
[4] All 6 are identified with the time of K'TZIR CHITIM.
[4] The answer to this TTriddle was the small KUF in KATZTI. A good wording for a TTriddle wasn't coming to me, nor was it necessary, since it is an obvious choice for a TTriddle solution.
[5] Greenberg in this TTriddle is an Ashkenazi that would pronounce ALEF-TAV-HEI and AYIN-TAV-HEI the same way, making ATA, ATA as in B'reishit 26:29 - ATAT ATA B'RUCH HASHEM, now you are the one blessed by G-d. Sasson, the S'faradi, however, would not see them as a homonym pair, since they are not really pronounced identically. 
[6] Those who say V'YITEIN L'CHA on Motza'ei Shabbat would be quoting from the parsha.
[7] The two goats of Yom Kippur and the two goats that Rivka asked Yaakov to fetch for Yitzchak. And Yitzchak needs two goats in a meal? asks Rashi. Rather they were for the Pesach Seder - one as Korban Pesach and one as the main dish. This Rashi gets from Pirkei D'Rabbi Eliezer.


Believe it that we did not intentionally omit the "answer box" for page 9 in last week's issue.
It was an accident and we apologize to those who frustratingly went from cover to cover and back again looking for the box that wasn't there. Here it is:
David Ben Gurion, 21st Zionist Congress, 1937

This week's TTriddles:
[1] Aqua Regia can make her zeida
[2] An extra mitzva for Babylonian Jews?
[3] He followed Ben Prachya's advice?
[4] Kigel for supper, kugel for breakfast, and a porterhouse for lunch
[5] Go chase the fourth. Which is it?




TIYULIM 
LAST CALL 
Special Tour of the Old City 
Guided in English 
The Kotel Tunnel & the Kotel 
The Jewish Quarter: The Burnt House 
Herodian Mansions, and the Cardo 
SUNDAY, December 17th 
Bus leaving from the Center at 1:45pm and will return approx. 6:15-6:30pm 
10NIS token contribution (15 non-mem) • Limit 50 participants 
Reservations Required • First come, first served 
IY"H we will repeat this tiyul as long as there are people who want to take it. 

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. 

The Israel Center and Heartland Tours present... 
In the Footsteps of the Macabim 
Tuesday December 26th - 5th day of Chanuka 
Leave the Israel Center 8:30am • Return: 5:00pm 
Nebi Samuel: Is this the Mitzpeh where Yehuda HaMacabee assembled his forces before fighting the Greeks? 
Givat Yearim: Is this Modiin? 
Emmaus: Did the Greeks camp here? Is this one of the battle sites of the Macabim? 
Latrun: Is this where the Macabim are buried? 
Atab: Is this the site where the Sanhedrin announced Rosh Chodesh? Is there a connection to the Macabim? (some ease walking involved) 
Tel Tzova: Is this Modiin? 
All of these and more questions will be answered by our special guide: Era Rapaport 
Bring your own lunch and drinks 
Departing rain or shine • Itinerary is subject to change 
150NIS for members (165NIS for non-members) 

The Israel Center and Artzeinu present two special Chanuka tiyulim...
Monday, DEC 25 
Depart: 8:00am 
Return: 8:30pm (approx.) 
GALIL 
Meron - Kever of Rabbi Shimon Bar Yochai 
Amuka - Kever of Rabbi Yonaton Ben Uziel 
Tsfat - Walk thourgh the old city, see the candle factory and the artist colony. Meet the artist, Noach Greenberg, and see a unique work of art with the yearly cycle of the holidays built inside. 
Bring your own lunch and snacks 
Regular price: $65 
Chanuka discount price for tourists - $53 
Special for OU members - $48 
Prices for people living in Israel: 170NIS Israel Center members: 150NIS 
If the group is smaller than 27 people, there will be a surcharge of 50nis per person

Thursday, DEC 28 
Depart: 8:45am 
Return: 7:30pm (approx.) 
NEGEV 
Biblical Be'er Sheva 
Avraham's Well 
Kever of the Baba Sali 
Crater - collect colored sand 
Bring your own lunch and snacks 
Regular price: $73 
Chanuka discount price for tourists - $58 
Special for OU members - $54 
Prices for people living in Israel: 170NIS Israel Center members: 150NIS 
If the group is smaller than 30 people, there will be a surcharge of 40nis p.p.

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