Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #489 • For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, 825m (the times in parentheses do not take elevation into account). For the deadlines of 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 - 4:35pm Havdala - 5:47pm (Rabbeinu Tam - 6:26pm) Earliest Shacharit • 4:35-4:40am Sunrise • 5:35-5:40am (5:40-5:45am) Sof Z'man Kri'at Sh'ma • 8:30-8:31am (7:45-7:47am) Sof Z'man Shacharit • 9:28-9:29am (8:59-8:59am) Chatzot (halachic noon) • 11:25½-11:24am Mincha Gedola (earliest Mincha) • 11:56-11:54am Plag Mincha • 4:03-3:56½pm Sunset • 5:16¼-5:08pm (5:11½-5:03½pm) 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. We bench Rosh Chodesh Cheshvan on Shabbat B'reishit, October 13th, '01 ROSH CHODESH MARCHESHVAN Y'H'YEH B'YOM R'VI'I U'V'YOM CHAMISHI HABA ALEINU V'AL KOL YISRA'EL L'TOVA The Molad is on Wednesday (Oct. 17th) 10h 49m 17p In Rambam notation: R'vi'i • 16h • 899 chalakim Clock time (can be adjusted for location and Summer Time) WED Oct.17, 10:29am Astronomical Molad - TUE Oct.16, 21:24:38 This year's (5762) months neatly alternate between 30 and 29 days (Tishrei 30, Cheshvan 29, etc.) and Rosh Chodesh alternates between 2 days and one day (Cheshvan - 2 days, Kislev - 1 day, etc.) In the hard-copy of Torah Tidbits for Shabbat B'reishit, we usually have a pull-out page for Rosh Chodesh Benching. In this electronic version, we are including two pieces of that Pull-Out page for your interest. Picture this... Time of the Sanhedrin (past AND future). Astronomers have reported to the Sanhedrin Committee for Kiddush HaChodesh that the Lunar Crescent MIGHT be visible on the evening following the 29th of the month. The Committee waits for witnesses to testify that they saw the L'VANA B'CHIDUSHA, the Moon's "rebirth". During the night, witnesses do indeed arrive and give their testimony. And the judges question them and find their testimony to be acceptable. The word spreads around Yerushalayim and by 5:00am, the courtyard of the headquarters of Sanhedrin is packed with thousands of Jews who want to be present when the Head of the Sanhedrin proclaims the day HOLY. (News crews and TV cameras are in place to broadcast the proceedings to Jewish communities all over Israel and the world.) Sunrise is not until 6:30am (let's say), but the winter chill and gloom has not diminished the crowd's enthusiasm one bit. Finally, the NASI's proclamation of M'KUDASH is answered by a thunderous M'KUDASH, M'KUDASH, and another Jewish month has begun. In commemoration of the above - and in hopeful anticipation of its restoration, our Sages instituted the BLESSING OF THE MONTH which includes the announcements of the Molad and the days of Rosh Chodesh. This, in the presence of the multitudes who fill our shuls on the Shabbat before Rosh Chodesh. The GABBAI (or someone else) announces the Molad at this point. Our Tradition is to use JERUSALEM SOLAR TIME which does not get adjusted for location or for daylight savings time. The table on the other side of this page gives suggested wording for the Molad announcement (which can be used by all Jewish communities. The "regular" notation and that of the Rambam do not change. Clock time for the average and astronomical Molads are adjusted for Summer Time, and should be adjusted for location. For example, the Molad of Elul will be on Thursday, August 8th, 18 hours, 10 minutes and 9 chalakim. For announcement purposes, this is so all over the world. The corresponding clock time, however, is 5:49pm, which is adjusted to 6:49pm for Israel Summer Time. This should be adjusted for Oswego, New York as 11:49am. Etc. The actual Molad of Elul 5762 is 10:16pm, which is 3:16pm Eastern Daylight Time, 2:16pm in Detroit, 12:16pm in SF, etc.) This year, 5762, is coded PEI-GIMMEL-KAF. The PEI stands for P'SHUTA, a 12-month year. One can determine the status of a year as P'SHUTA (12 months) or M'UBERET (13 months) by dividing the year by 19. 5762/19 = 303 and a remainder of 5. This means that 303 19-year cycles (known as a MACHZOR KATAN, the lesser or lunar cycle, as opposed to the MACHZOR GADOL, greater or solar cycle of 28 years) have passed since Creation, and that we are in the 5th year of the 304th cycle. Within the 19 year cycle, years 3,6,8,11,14,17,19 are 13-month years (2 Adars) and the others are 12-month years. After determining whether the year is PEI or MEM, we next determine the day of which Rosh HaShana falls. This is done by calculating the Molad of Tishrei (we'll leave that for a different article). The Molad of Tishrei 5762 was MON (Sep17) 5m and 16 p after 10 at night. This means the Molad was on Tuesday's night, and Rosh HaShana is fixed on that same day, Tuesday (and Wednesday), Sep 18 & 19. That's the meaning of the GIMMEL. Tuesday. Next, the Rosh HaShana of the coming year needs to be found. The Molad of Tishrei 5763 will be SHA (Sep7) 54m and 10 p after 6 in the morning. Rosh HaShana will be on that same day (no "pushing"). Rosh HaShana 5763 will be IY"H on SHA/SUN, September 7th & 8th. Now, knowing that 5762 has 12 months, we know that it can have 353 or 354 or 355 days. Those are the only options. But knowing that Rosh HaShana of 5762 was Tuesday and that of 5763 will be Shabbat, we can see (if you know how to look) that the year must have 354 days. The only way that can happen is if Cheshvan and Kislev both have their "regular" number of days (the other months do not vary). When that happens, we say that the year is K'SEDER, in order (as opposed to short or full). The KAF in the year's code stands for K'SEDER (or K'SIDRAN). It's Not What We Ask the Zebra... Let's take a look back at Sukkot, and let that look become a look forward to the rest of 5762 that lies ahead of us. Sukkot is unique among the chagim of the year. It hardly has its own identity. It is a mirror of Pesach at the other end of the year - a 7-day holiday beginning on the 15th of the "other" first month of the year. It's 8th day is a mirror of Shavuot, celebrating the Torah. It's 7th day, Hoshana Rabba is sort of an extension of the Yamim Nora'im. Nothing specific occurred on the 15th day of Tishrei - this, in contrast to every other special date on the calendar - Torah holiday, Rabbinic holiday, "modern" holiday, fast day. They all have their main identity from whatever occurred on the date they fall on. Except Sukkot. Instead, Sukkot marks and celebrates our sojourn in the Midbar - "So that your generations shall know that I (G-d) placed you in the protection of Sukkot (reference to the Heavenly Clouds of Glory or "actual sukkot") when I took you out of Egypt." Through Yirmiyahu HaNavi (2:2), G-d tells us: "I have remembered (fondly) the kindness of your youth, your love as a bride, when you followed Me into the Wilderness, into an unplanted area." Based on the sentiment in this pasuk, we might even say that all the other holidays mark that which G-d did/does for us, but Sukkot commemorates and celebrates also that which we did for G-d. Yet several p'sukim and episodes from the Torah show us a different sentiment, a different side of the story. D'varim 9:7 - Remember, do not forget, how you provoked G-d's anger in the Midbar... And the complaints about water and food, the Sin of the Golden Calf, the Sin of the Spies, Korach's rebellion, and on and on and on. You took us out of Egypt to kill us here in the Midbar. And probably the pasuk providing the sharpest contrast to the pasuk from Yirmiyahu - Bamidbar 20,5: "And why did you (Moshe) take us from Egypt to bring us to this bad place, not a place of seed... Which brings us to Shel Silverstein's Zebra Question: I asked the zebra, Are you black with white stripes? Or are you black with white stripes? And the zebra asked me, Are you good with bad habits? Or are you bad with good habits? Silverstein's poem goes on for 10 or 11 lines more, but we have enough here to turn the zebra's question towards the Jewish People. Are we white with the black stripes of idolatry and unfaithfulness to G-d? Or... let's not express the alternative. The answer, perhaps, is in that pasuk from Yirmiyahu. Although G-d admonishes us and commands us to remember all the times we irked Him in the Midbar, He tells us that He remembers our kindness towards Him. When the Jew said NAASEH V'NISHMA, that was showing our true color. All the times throughout Jewish History that individuals or even large portions of Klal Yisrael forsook the Torah - those were our ugly black stripes. Our bad habits, although we are basically a good people. A G-d fearing and a G-d loving People. When we proclaimed HASHEM HU HA'ELOKIM on Mt. Carmel, to Eliyahu HaNavi's challenge (Melachim Alef 18), that was the real Jewish People. The backsliding and equivocating, the "limping between two opinions", the dancing at two weddings - that's not the stuff we are made of, that's our bad habits. And we know this because of what G-d says to us, and about us. He remembers the kindness of our youth. That describes the real "us" in the Midbar. That is one of the concepts that is what Sukkot is all about. G-d did not command us to celebrate Sukkot and to dwell in the Sukka to remind us of the times we angered Him in the Wilderness. We have Sukkot because G-d knows who we really are, and He appreciates us, and loves us. If this is what Sukkot is, then it is truly the Time of our Joy, Z'man Simchateinu. And, there is no better way to launch us into the new year. Shabbat B'reishit is the proverbial first Shabbat of the rest of the year. And with Sukkot behind us, we can look forward to a productive, meaningful year as individuals and as members of Klal Yisrael, Am HaShem. The Zebra Question by Shel Silverstein from the collection of poems, A Light in the Attic (HarperCollins Children's Books / October '81) was downloaded from the web and is excerpted here without permission. Sedra-Stats First of the 54 sedras; first of 12 sedras in B'reishit Written on 241 lines in a Sefer Torah, ranks 9th 23 Parshiyot; 10 open, 13 closed 146 p'sukim - ranks 8th (5th), same as Mikeitz; but Miketz is longer in lines, words, letters 1931 words - ranks 8th (5th) 7235 letters - ranks 11th (5th) The book of B'reishit has the most sedras, the most columns and lines, the most p'sukim, the most words, the most letters, the longest sedras in words and letters (but not p'sukim), shorter than average p'sukim, and the smallest number of mitzvot - 3. Mitzvot One (positive) mitzva in B'reishit Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 34 p'sukim - 1:1-2:3 This Aliya contains the first account of Creation. The Baal HaTurim points out that the G'matriya of B'REISHIT BARA is 1116, as is the numeric value of the phrase: B'ROSH HASHANA NIV'RA - on R.H. it (the world) was created. If we could prove things with G'matriyas, then... But as is, the dispute as to when the world was created stands. The First Rashi for Us Rashi quotes Rabbi Yitzchak who explains why the Torah begins with B'REISHIT and not with the mitzvot and halachic texts in Parshat BO. He says that if the nations of the world will accuse us of stealing the Land of Israel from others who have occupied it through the generations, or from those who claim that there is nothing Jewish in the archaeological finds of the Temple Mount, we will be able to point to the events in the historical portions of the Torah and see that G-d takes land from whom He chooses and gives it to whom He chooses. But what happens if the nations of the world do not accept the lessons of the Torah? Let's say that they reject the point that Rashi makes. Their problem. We have confidence in the prophecies of the time when the nations will recognize the G-d of Israel and accept our role in this world and our relationship with Him. Maybe we cannot expect Rashi to impress most of the non-Jews of the world. At least, not yet. We are the ones who need to see in the Torah that G-d is in control. This goes for Jews who feel that we are usurpers here, and this goes for proud Jews who feel that they have accomplished everything here without the help of G-d and without His okay. Whether the Arabs and other people accept what we claim from the Torah is one thing. Do we, the Jewish People, really believe that this Land is ours? It is. And we should not be squeamish about asserting our possession of Eretz Yisrael. The lesson of the famous first Rashi is for us. The Torah is not just a book of mitzvot and laws. It tells us other things. Hebron belongs to the Jewish People because Avraham Avinu bought it and passed its title to Yitzckak. It does not matter how many Arabs live there and how many Jews do or don't live there. Hebron is ours, Jerusalem is ours. Eretz Yisrael is ours. We do not have to apologize for it. We should seek out ways of living peacefully with our neighbors, how to deal fairly and safely with the Arabs who live among us. G-d has repeated the promises to the Avot so many times in the Torah, that we should have no doubts as to whose claim is legitimate. Sadly, the protesters in Paris Square and their ilk, don't seem to get the point. But there are probably many points from the Torah that they don't get. Let us not forget the deal that goes along with the Land. We have to continuously "pay our rent" to the Landlord, in the form of faithfulness, keeping of the mitzvot, learning and living Torah. This is our commitment to G-d, our deal with Him. Let us hope that more and more Jews will make a stronger commitment to Torah and to Eretz Yisrael. Two-Phase Creation Here again, is one of the main views about the two essential phases of Creation. There are other ways to understand the opening p'sukim of the Torah; this is but one... The first two p'sukim describe the totally, exclusively Divine aspect of Creation of Something from Nothing — YEISH MEI'AYIN. Before B'reishit, perhaps nothing existed — except G-d. With the Divine Command of B'reishit, everything that now exists came into existence for the first time. All matter, all energy, thoughts, concepts, time — everything. According to this point of view, SHAMAYIM and ARETZ mean everything in the universe. The first form that all of Creation had was TOHU VAVOHU, chaos. That's the second pasuk. And — this stage of Creation occurred BEFORE day 1 of Creation. Not on the first day - before the first day. And not a day before, not an instant before nor and eon before. It is pointless speculation to attempt to give a time-frame for the first two p'sukim, because TIME has meaning only in the context of the ordered world that began to take shape on Day 1. No wonder we are not supposed to concern ourselves with what had happened before the world was created! And then came Day 1,2,3,4,5,6. And what happened on those days? G-d put everything in order, distinguished one thing from another. It was creation of Something from Something. YEISH MI'YEISH. Forming, shaping. The kind of Creation that we emulate in our lives. And how long was one of these days of Creation? Maybe they each were a thousand years long. Or maybe they each were 24 hours long. Either that Torah talks "our language" or not. Take your pick. Either answer fits one of our angles. Shabbat B'reishit is a time of rediscovery and re-creation. just like on Shavuot we read the events of Matan Torah and we try to put ourselves into the events, to make them fresh, as if today the Torah was given, so too should we enthusiastically read and hear the description of Creation and put ourselves into the position of discovering G-d through the world and nature that He brought into existence for us. Don't just see things as "once upon a time..." — get excited! Levi - Second Aliya - 16 p'sukim - 2:4-19 Next we have a restatement of Creation, focusing on Gan Eden, the formation of Adam, Adam's dominance over Nature, and his first prohibition - eating from the Tree of Knowledge of Good & Evil. "It is not good that man shall be alone" is explained in different ways, including that only G-d is singular. Man needs to know that as great as he can become, as much as he can accomplish, he is not a god. All creatures were brought before Adam as "candidates" for partner-to-Adam. None was suitable, but Adam named them all (as people have done throughout the ages). In the first account of Creation, Man was the final act of Creation, but not so much the purpose and focus of creation. In this second account, Man seems to be the focus of creation. We have to see things both ways. Shlishi - Third Aliya - 27 p'sukim - 2:20-3:21 The Torah's wording implies that Adam was first created as a combined male-female being, then (still on Day Six) he was physically separated as Adam and Chava, with the command and challenge of recombining spiritually, emotionally, and physically - "and they shall become one flesh". Next the Torah tells us cryptically of the episodes of the Serpent's enticement of Chava, the eating from the Tree, the punishments for the Serpent, Chava, and finally, Adam. The sin(s) of Adam and Chava are not just personal sins, but more importantly, they help us define and understand (a little) human nature. R'vi'i - Fourth Aliya - 21 p'sukim - 3:22-4:18 This Aliya begins with the expulsion from Gan Eden, which is also seen as a metaphor for a re-definition of the role of humans in this world and of their (our) relationship with G-d. The Torah continues with the "births" of Kayin and Hevel and Kayin's killing of Hevel following the attempt of each to make an offering before G-d. Kayin's punishment and fate is presented, as is his lineage. It is possible that Kayin sired different species of humanoids. This is how some want to explain the evidence of the existence of pre-historic man. Kayin's whole line was destroyed in the Flood. (Almost, that is. Naama, who descended from Kayin, was No'ach's wife, the mother of us all.) Chamishi - Fifth Aliya - 8 p'sukim - 4:19-26 This portion contains the story of Lemech, the great-great-great-grandson of Kayin and his accidental killer. Lemech's two wives were Ada and Tzila. The Torah mentions more descendants of Kayin and their roles as the "firsts" in various fields of human activity. This portion also contains Lemech's lament for having killed Kayin. Noteworthy among the descendants of Kayin that are mentioned by the Torah is the sister of Tuval-Kayin, Na'ama. Rashi (quoting B'reishit Rabba) says that she was the wife of No'ach. What is significant about that is that Kayin's line was not completely severed by the Flood. Although we refer to all of mankind as Bnei No'ach, who descended from Adam through Sheit, on the mother's side there is Na'ama and before her, Kayin. By the way, in case your Chumash does not have the same Aliya breakdown as is presented here, don't worry. There are different opinions. Shishi - Sixth Aliya - 24 p'sukim - 5:1-24 The lineage from Adam through Sheit (Seth) to No'ach (into the next Aliya) is set down, with the age of the father at the birth of the son, and each person's age at his death. These numbers help us construct the first part of our timeline. Although many sons and daughters are born to this list of patriarchs of the world, only one representative of each generation is named. Some say that only the named individual had the longevity that is recorded; the "average man and woman in the street" lived much shorter lives. Others say that the lifespan of the human was generally much longer before the Flood. Shishi concludes with mention of Chanoch, who was taken from this world (possibly not by death) at the relatively young age of 365. Sh'vi'i - Seventh Aliya - 16 p'sukim - 5:25-6:8 Metushelach lived to 969 years, the oldest age recorded in the Tanach. According to Tradition, he died immediately prior to the Flood, which was held up for 7 days of mourning. The generations continue to be counted until No'ach appears on the scene. The Torah describes the deterioration of society and G-d's "regret" for having created Man. No'ach alone found favor in G-d's eyes. Haftara - 31 p'sukim -Yeshayahu 42:5-43:10 The Haftara opens with a description of G-d as the Creator of the Heavens and the Earth, as does, of course, the sedra. G-d's role as Creator is repeated throughout the Haftara. And, as Rabbi Jacobs points out, the different terms of creativity are used in both the sedra and the Haftara. Rabbi Jacobs also points to the song of Lemech as being the first recorded song of mankind. The Haftara too speaks of a song in the future, that all of mankind will join in its singing. A deeper connection between sedra and Haftara is seen in the deterioration of the people brought about by sin. In the case of the sedra. Rabbi Jacobs tells us that R. Shimshon R. Hirsch notes that in the sedra, the description of Creation is in the past tense - B'reishit BARA, created. But in the Navi, G-d is called the "continuing Creator", BOREI HASHAMAYIM... This wording describes well our belief that G-d is always involved in the continued maintenance of the world - "He Who renews the work of Creation with His goodness, every day". THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 106 • Protesting the Occupation The last few lessons described a person (Reuven) who occupied real estate, a house or an apartment or farmland etc. The person who is known in the community to be the owner (Shimon) goes to Beth Din to evict the occupier (Reuven) from the real estate. Reuven pleads in Beth Din that he bought the real estate from Shimon and lost the deed that he received from Shimon and the witnesses to the transaction are dead or out of the country. Reuven relies on having occupied the real estate for three year after he allegedly purchased the real estate from Shimon. If Reuven can prove that he occupied the real estate for three consecutive years after he claims he bought it, he will win the case in Beth Din and the claim of Shimon to evict Reuven will be dismissed. That is unless Shimon did something during the three year period to protest the fact that Reuven is on his, Shimon’s real estate. This lesson deals with the question what can Shimon do during that three year period to show that he is the Shimon is the owner and not Reuven, the occupier? The three-year period of presumption in favor of Reuven the occupier is based on the fact that he is not required to safeguard his deed for a period of more than three years. Once Shimon the owner makes a protest, it serves as a warning to Reuven the occupier that Shimon the owner denies the sale to occupier, putting him on notice to safeguard his deed for another three years from the time that the protest is made. Therefore. the protest breaks the presumption of the occupier. The filing or registering of a notice of pendency of action against occupier, as provided for in many countries, may be an adequate protest under the concept of dina dinalchuta dina, the law of the land followed in certain civil laws. The protest made by owner may be made in the absence of occupier. It may even be made in a faraway country if there is any communication and travel between the two places. The protest must be made in the presence of at least two persons, although they need not be present together at the same time. The two persons may be very old and sick and unlikely to ever get to see occupier to inform him of the protest made by owner. It is assumed that these two persons will inform other persons, who in turn will inform other persons until word gets back to occupier. If made in the presence of only one person it is not a valid protest. It is not a valid protest if made in the presence of only the occupier, even if occupier admits that the protest was made in his presence alone. There is also a dissent that holds that if the protest is made in the presence of occupier, then it should have put him on notice to safeguard his deed. Even if the two persons in whose presence the protest is made state that they will not inform anyone of the protest, it is still valid. Even if owner tells the two persons not to tell occupier, or the two persons state that they will not inform occupier, it is still a valid protest. However. if owner tells the two persons that word of the protest should not come out of their lips, it is not a valid protest and the presumption of occupier is not voided. Nowadays it may be sufficient to make the protest in the presence of the two persons and instruct them to send a telegram, a registered letter, or a facsimile letter or email or other electronic devices to occupier. The protest must be made by the person who is known to be the owner of the land. If he obtained the land secretly. then his protest is of no avail since it will not be taken seriously. It is a valid protest if the owner, in the presence of the two persons, states. Reuven who is now on my land is a robber and I intend (to sue him to get him off my land. The protest is also valid if owner states that Reuven is there under a lease, or under a mortgage, and "if he claims that he purchased it from me, or that I gave it to him, I shall sue him in Beth Din:' or any words to the same effect. If owner merely states, "Occupier is a thief:” it is not a valid protest, since occupier can state that these words merely indicated to him that owner was angry with him, or was claiming some other theft, but not that he would sue him regarding the land, and therefore he did not safeguard his deed. The protest that is made in the presence of two persons may be (but need not be) reduced to writing by them, even though owner does not instruct them to write it down. The writing should indicate that they are writing it as agents of owner. If it does, the writing will itself constitute adequate evidence of protest, absent their oral testimony. If owner sold the land in question to Levi with a deed within the three-year period, then the sale acts a protest, and occupier must safeguard his deed, which he alleges he received from owner. If the protest is made within the first three-year period of occupier's occupation, it must be repeated again at least one day before the expiration of another three years, and within every three years thereafter. If more than three years have passed since the last protest, then a subsequent protest is not valid to void the presumption in favor of occupier. If the multiple protests made by owner are consistent and timely, then they void the presumption in favor of occupier. If the protests are not timely made or are inconsistent, then the presumption of occupier is not voided. For example, the first protest states, 'The occupier is robbing me of my land," and the protest made in the second three-year period states, 'The occupier is on my land by virtue of a mortgage, and has not purchased the land from me." The second protest is an admission that the first protest was false. Thus, neither protest is accepted. But if both protests were in the same three-year period, then the second protest is accepted. The requirement to make the protest within every three years applies only if the original occupier is still there. But if the protest is made while the original occupier is still there and occupier thereafter sells the realty to Levi, then no further protest is necessary since Levi could not have acquired title against owner. The subject matter of this lesson is more fully discussed in Vol. V, Ch.143 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. 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 Rabbi Meir's commentary Meaning in Mitzvot on Kitzur Shulchan Arukh. SELF-SUFFICIENCY Originally, Adam and Chava did not have to toil in Gan Eden for their livelihood. They only had a symbolic responsibility to “work and guard” the Gan (Bereshit 2:15). However, after their sin, HaShem decreed that “by the sweat of your brow shall you eat bread” (Bereshit 3:19). This verse is on the one hand a curse, ushering in a new reality whereby man can not provide his basic needs without exertion. But it is also a kind of mandate; the halakha establishes that a person should strive for self-sufficiency, which for most individuals means that they must work for a living. For instance, the Shulchan Arukh states that after morning seder, a man “should go to work, for Torah without work is destined to be annulled and encourages wrongdoing” (OC 156:1). (Learning and receiving a kollel stipend is also considered work, and someone who supports himself this way can be considered self-sufficient. See Rema YD 246:21.) The Shulchan Arukh also states that “Even a respected Torah scholar who becomes impoverished should engage in a trade, even an undignified one, and not become dependent on others” (YD 255:1). Ultimately, this verse is also a blessing. The gemara explains that when Adam heard that he had to eat “the growth of the ground” (Bereshit 3:18), he became terrified, thinking that G-d was lowering him to the level of the animals. Adam was relieved when HaShem continued, “By the sweat of your brow shall you eat bread” – if you exert yourself, you will be able to elevate yourself above the level of the animals and acquire human dignity, signified by bread which is a uniquely human food requiring effort and ingenuity to prepare (Pesachim 118a). The Sefat Emet explains that prior to the sin, man’s service was solely spiritual, like the study of Torah. But after we ate of the fruit of “the tree of knowledge of good and evil”, repair of the physical world became a necessary prerequisite to spiritual advancement. He cites a Midrash which says that the turning sword which guards “the way of the tree of life” – “derekh etz hachaim” (Bereshit 3:24) – teaches us that “derekh eretz precedes Torah” (Vayikra Rabba on Vayikra 7:11). In other words, we do have a way back to the Gan, to “the Tree of Life”, which is Torah. But since the sin, there is a decree (the sword) which prevents us from getting there without transversing the way, the “derekh”, meaning that we must occupy ourselves as well with the material repair of the world. This is how the Sefat Emet explains the Mishnah (Avot 2:2, cited in the Shulchan Arukh we mentioned before) which tells us that “any Torah which does not have work with it is destined to be annulled” (Sefat Emet Bereshit 5654, 5661). Ultimately mankind will return to Gan Eden; we will complete the material repair of the world and attain the level where we will be concerned only with spiritual advancement. This itself is hinted at in this same verse, which tells man he must eat bread by the sweat of his brow “until you return” to the earth. The Midrash explains, “until you return” in repentance (Tanchuman Tazria on Vayikra 13:2). Then the decree will be annulled. But until then, there are no shortcuts. Adam and Chava learned that the way to spiritual perfection cannot take a shortcut around proper moral behavior; by improperly taking the forbidden fruit they immeasurably reversed their spiritual development. Since their error, it is also impossible for mankind as a whole to reach the moral and spiritual levels which are beyond material repair without passing through this level and occupying ourselves, each one according to his circumstances, with the physical preparation of the world through work and toil. Rebbe Nachman of Breslav taught, “We are obligated to engage in commerece and labor because this is His will. For there are great secrets and meanings in all our occupation with commerce and work. Just as there are great meanings and secrets in all the mitzvot of the Torah, likewise there are awesome and wonderful secrets in all of the thirty-nine [archetypical] labors” (Likutei Halakhot Shabbat III:3). An often quoted Midrash relates that Chanokh (of whom it is related in Bereshit 5:22 that he “went with God”) was a cobbler. “Chanokh was a sewer of shoes, and on every stitch we would say, Blessed be the Name of His glorious kingdom forever and ever” (Mikhlol HaMaamarim VeHaPitgamim gives the source as “Midrash Talpiot”). Someone who is on the spiritual level where he “walks with God” - and who acts with the appropriate concentration and intention - is able to recognize that even sewing shoes can be an expression of God’s sovereignty and a unification of His name. Rabbi Meir has recently completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own questions, at www.jewishethicist.com or at www. aish.com. The Orthodox Union joins in mourning the passing of a beloved teacher and revered Torah scholar HaRav Aharon Soloveichik ZT"L whose clarity of vision inspired and shaped our community for almost half a century. We are particularly appreciative of his decades of sustained, intense involvement in so many of the programs and activities of the Orthodox Union and NCSY. May the All-comforting console his entire loving family among the mourners of Zion and Jerusalem HaRav Aharon Soloveitchik ZT"L • 1917-2001 by Dr. David Luchins Rav Aharon HaLevi Soloveitchik was the youngest of Rav Moshe and Pesha Soloveitchik's children. Born in Khaslavichy, Russia on May Day 1917, he was an extraordinary link between the Torah of Brisk and Lita and the contemporary complexity of American and Israeli life. Tutored in Talmud by Rav Yitzchak Hutner, zt"l, taught English Literature by Rav Avigdor Miller, zt"l, nurtured in his grandfather Reb Chaim's derech by his father and "Rebbi Muvhak", Rav Moshe, zt"l, and an honors' graduate of New York University School of Law, he defied easy descriptions and simplistic stereotyping. For almost half a century, Rav Aharon's clarity of vision inspired and shaped the Torah world in a fashion that was uniquely his. From Vietnam to Biafra, from civil rights to apartheid, from peace process to religious pluralism, he was rarely reticent and rarely equivocal. Blessed with an exceptional mind and a compassionate heart, he had an unmatched gift for addressing contemporary issues through the timeless prism of Torah Hashkafa. To walk into a shiur of Rav Aharon was to be propelled into a unique world where Ralph Waldo Emerson and Pitt the Elder might be summoned to help make a point. But proof - all proof - always came from the sources of our Tradition. Even after a debilitating stroke robbed him of physical vigor, his mental capacity and analytical skills were still a wonder to behold. But Rav Aharon was far far more than an accomplished Talmud Chacham and Darshan par excellence. He was at the very cutting edge of those who helped elucidate how Orthodox Jews should deal with the last half century's two great gifts to Klal Yisrael: American democracy and Medinat Yisrael. On issue after issue, Rav Aharon was the defining voice of Torah reason in a world grown far more confusing. "It is not just that Rav Aharon is the only Rosh Yeshiva that speaks about Biafra", his lifelong friend Rav Mordechai Gifter, zt"l, once explained. "It's that he is the only Rosh Yeshiva who ever heard of Biafra." In the summer of '75, Rav Aharon visited NCSY's Camp West in Big Bear, California. He spoke for hours to the teenagers, several of whom spoke of their personal problems practicing Yiddishkeit in not fully observant homes. After the last teenager left the room the Rosh Yeshiva began to cry. When the author asked him what was wrong he said "their courage, their strength - I don't know if I could be as brave as they are." Looking back at the Rosh Yeshiva's life, our eyes filled with tears, we can only say the same about his courage, his strength, his bravery, his example. Y'HIY ZICHRO BARUCH Dr. Luchins is a Senior Vice President of the Orthodox Union, Senior Guest Lecturer at the OU Israel Center, and a longtime close talmid of Rav Aharon zt"l. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) You shall not steal (Shmot 20:13) I heard ten different interpretations and analysesof this pasuk from the Torah, until I almost forgot that there was one additional interpretation: and that is, Do not steal! - Rabbi Naftali of Ropshitz My father used to say to me that in addition to the four sections of the code of behavior, the Shulchan Aruch, there is also a fifth section that teaches one how to behave with others. I think there should be a 6th section as well: How to behave with those who do not merit good treatment. - Rabbi Moshe of Kobrin Beasts fill up their bellies. Humans must fill up their heads. - Rabbi Izel Charif Rite and Reason by Shmuel Pinchas Gelbard It is customary to eat fish at each of the Shabbat meals. REASON In the description of the Creation, the Torah uses the word B'RACHA on three consecutive days: On the fifth day regarding the creation of fish (B'reishit 1:22), on the sixth day regarding the creation of man (1:28), and on the seventh day regarding Shabbat (2:3). Hence, we eat fish on Shabbat to receive the triple blessing stated in "Ma'aseh B'reishis". REASON Eating fish recalls the feast of Livyatan which will be eaten when Mashiach comes - "the day which will be a complete and perfect Shabbat". FYI The letters of B'reishit rearrange to spell ALEF B'TISHREI, the first of the month of Tishrei (or B'ALEF TISHREI - on the first of Tishrei - same thing), "confirming" the opinion that the world was created in Tishrei (R. Eliezer), rather than in Nissan, as the other opinion holds (R. Yehoshua). MASHIV HARU'ACH U'MORID HAGESHEM To review... We MENTION G-d as "Rainmaker" in the second bracha of the Amida with the words Mashiv HaRu'ach U'Morid HaGashem (MHU"H), from Musaf of Shmini Atzeret (Simchat Torah) until Musaf of the first day of Pesach (not inclusive). We ASK for rain in the Barech Aleinu bracha of the weekday Amida with the words V'tein Tal U'matar LiVracha, from Maariv of the 7th of Cheshvan (abroad it's from December 4th or 5th) until Mincha of Erev Pesach. In Israel, during the two weeks from Simchat Torah until 7 Cheshvan, we mention MHU"H, but we do not yet ask for rain. We continue saying V'TEIN BRACHA. One who errs and does not say MHU"H, but does say Morid HaTal, does not invalidate the Amida and does not repeat it. (If one forgets MHU"H and also does not say Morid HaTal, must start the Amida over again. The "fatal flaw" is not referring to G-d as being involved in the weather.) If one errs and asks for rain before the 7th of Cheshvan... on the one hand, it is not yet time for Tal U'Matar, and the Amida must be repeated. On the other hand, it is actually already the rainy season and the appropriate time to ask for rain, but we "postpone" the starting time for the request out of consideration for the last Jews who are returning home after spending Sukkot in Eretz Yisrael. This is an anachronism that is preserved in practice for its "message"; a petition for rain at this time should not render the Amida invalid. The halachic conclusion is that one should repeat the Amida if he said Tal U'Matar before 7 Cheshvan (but after Sukkot - during the "summer season", repeating the Amida would be required) with a "conditional kavana" - if this Amida is required, here it is. But if it is not really required, let this Amida be a voluntary prayer (T'filat N'dava). The issue of visitors to Israel and especially one-year students (many of whom do not stay a full year, wherein lies an additional complication), as to whether they should ask for rain on Israel's schedule or that of Chutz LaAretz - is a complex issue with differing opinions. Each person in this situation should ask his or her own Rav for a p'sak. For this review, we leave this point untreated. We MIGHT include the different opinions in a follow-up piece next week, IY"H. Bottom line: Rain is serious business. And prayer is serious business. Our power of prayer can move mountains. And it can bring rain, as well. We desperately need a winter filled with beneficial rain, and we beseech the MHU"H to bless us in many ways A note about Friday night Kiddush Most people begin Kiddush with VA'Y'HI EREV VA'Y'HI VOKER YOM HASHISHI. Some raise an objection to this because it is halachically problematic to quote partial p'sukim. This is based on a Gemara in Brachot that whatever p'sukim Moshe Rabeinu didn't "form", we don't either. Some hold that this applies to stopping in the middle of a pasuk, but that there is no objection to beginning in the middle of a pasuk. Nonetheless, those who take this rule of halacha seriously, begin their Kiddush at the beginning of the pasuk in question (B'reishit 1:31): Vayar Elokim Et Kol Asher Asa V'Hinei Tov M'od... This is usually said in an undertone, and some do not take the cup in hand until VA'Y'HI EREV. A possible justification for the common practice of beginning with VA'Y'HI EREV can be found in Masechet Sofrim 21:7 where it states that VA'Y'HI EREV VA'Y'HI VOKER YOM HASHISHI is in fact, its own pasuk. (Look through the first chapter of B'reishit and you will find that some of the days' VA'Y'HI EREV... are their own p'sukim and others are the conclusion of a longer pasuk.) On another note... some say the words YOM HASHISHI VA'Y'CHULU HASHAMAYIM together as a four-word phrase, by pausing slightly before and after it. The initial letters of these four words spell out G-d's name. From the Desk of the Director Among the many episodes in parshat Breishit we read of Adam and Chava’s sin of eating from Etz Hada’at, the Tree of Knowledge - Good and Evil. Nehama Leibowitz has pointed out that this transgression represents more than just the downfall of misguided individuals. For the first of Hashem’s human creations represent a prototype for mankind and the lessons to be learned have a timeless and universal application. Particularly in this age, when truth and terror are pitted endlessly against each other, it seems propitious to revisit the story. It is especially prudent to re-examine how the forces of evil and deception gradually erode our moral and mental sensibilities. The passuk states explicitly, “Of the Tree of Knowledge… you shall not eat.” The snake, however, epitomizing depravity, first plants doubt and derision: “Af ki amar Elokim” – ‘[And] what if G-d said?’ Chava’s immediate response is distorted and magnified: Suddenly the fruit is in “the middle of the garden”; suddenly, “you shall not touch it!” And later the punishment is vacuous and attenuated: Chava argues that you will not “surely die” if you eat the fruit; rather, it is forbidden, “lest you die.” The serpent finally undermines the source of the command by questioning Hashem’s motives for the prohibition: “For G-d knows that on the day you eat [that fruit] ... you shall be as gods, knowing good and evil.” Now, finally and swiftly, Chava succumbs: She “took the fruit, and ate, and also gave to her husband, and he ate.” So, let us take heed, lest we too find ourselves hiding in the Garden of Eden trying to silence the voice of our conscience. Sincerely yours, Menachem Persoff, Director, Israel Center Parsha Pix The ParshaPix is a classic depiction of the days of Creation. You have the on and off positions of the light switches in the upper-left, representing Day One and the creation of Light and Dark, and the distinction between them. Upper-right is the separation of the upper waters (represented by a cloud) and the lower waters. Second day. The third day is represented by the trees growing on the land. Fourth day is the sun, moon, and stars which were placed in the Heavens on that day. Fifth day is represented by the Ladybug, the flying bird, the octopus (lower-left) and fish. Representing the creations of the sixth day are the kangaroo, cat, beaver, hippo, and the boy and girl. The candlesticks in the lower-right represent the Seventh day, Shabbat. Nothing tough here, but the Pix can be used with younger children to draw them into a sedra review. For older children and adult guests at the Shabbat table, one can raise the question as to on which day was the dolphin created - the fifth day with the fish or the sixth day with the mammals? This is not a pointless question. There are halachic ramifications as to the status of the carcass and blood (for example) of a fish vs. an animal, in the realm of ritual purity and impurity. What's the status of a dolphin? Now it becomes a TACHLIS question. And what about the bat. Fifth day or sixth? The bat is the only flying mammal. It is on the list of non-kosher birds in Parshat Shmini and R'ei. Rav Aryeh Kaplan, for example, in The Living Torah, translates OF (AYIN-VAV-FEI) as "flying animals", rather than fowl or birds. Food for thought. TTRIDDLES... are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. Some TTriddles are also presented for call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isn’t always a best) wins a double prize — a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal Last week's (Vayeilech, etc.) TTriddles: [1] 16.7 - Here 1, there - all of them [2] The Torah, the Mitzva, the Blessing to Yehuda [3] the fourth is often the child's first And the envelope please... [1] I could have presented this one without the big hint at the beginning. 16.7 is a date, a Jewish date. The 16th of the seventh month, 16 Tishrei, the second day of Sukkot. Here, in Israel, the Torah reading deals with one day - the second day of Sukkot. That's it. But there - in Chutz La'Aretz - on the second day, they repeat the reading of the first day, which deals with all of the holy days - Shabbat, Pesach, Shavuot, Rosh HaShana, Yom Kippur, all the days of Sukkot, and Shmini Atzeret. [2] The answer is V'ZOT. In the book of D'varim, the word appears four times, twice in Parshat V'zot HaBracha. V'zot is followed by HaTorah, HaMitzva, HaBracha, and L'Yehuda - The Torah, the Mitzva, the Blessing, to Yehuda. [3] The key word missing from this TTriddle is PASUK. Of course, with that word, it wouldn't be much of a TTriddle. The fourth pasuk in V'zot HaBracha is often a child's first pasuk - TORAH TZIVA LANU MOSHE, MORASHA K'HILAT YAAKOV. Since TT #488 for Sukkot was just available for distribution on the day after Yom Kippur, and since these words are being written (typed) on Motza'ei Shabbat Haazinu, before the expected major distribution of TT, there are no solutions yet submitted. Those who submit correct solutions in the coming week will IY"H B"N be acknowledged in the No'ach issue of TT. This week's TTriddles: [1] Which of her great (x11) grandsons had a metallic connection to her brother? [2] The last two make up the third [3] Father is 3, but this TLW scores the highest possible score on the psychometric exam [4] Not only great-great-grandfather, but son too! [5] Good source for traditional gifts for the 50th; 15th;40th, 55th, 60th aniv. [6] Relationship of the cleavee and the cleavee [7] Adam would never harm any animal or bird [8] Kaddish D'Rabbanan or 3 Brachot Israel Center Notes: Staples • The behind-the-ecenes story from inside the Print Room Ever wonder why your TT is neatly stapled one week and unstapled the next week? Ever get upset that Chosen Words is sometimes stapled through its middle, and sometimes it is nicely inserted in TT to be pulled out and comfortably read? Here's the scoop, as reported by our intrepid investigative report who recently observed what goes on weekly in the Print Room and in the Teichman Youth Center on Wednesdays and Thursdays. The collating machine can collate up to 10 sheets of paper, and do one of two things with them: It can stack the collated pages in a staggered pile (like the 108-slices 3-pounder of American Cheese) so that they can be folded by human beings (our precious team of folding volunteers) or it can send the collated sheets into the attached folding machine for folding and stapling. Collating only, the machine can handle 2300 sets an hour (about 38 per minute). Collating and folding & stapling requires the machine to be slowed to 1000 per hour (less than 17 per minute), less that half the speed of collating only. Our usual procedure is to collate only for folding team, and also to machine-fold & staple when the team has "finished" their work. Pick-ups and deliveries of Torah Tidbits begin early Thursday morning and continue throughout Thursday and Friday. Your TT's being stapled or not will often be random, based on which kind of TT is available. When the number of sheets of paper for an issue of TT exceeds 10, then the collating cannot be done in one shot anyway. This allows us to divide the pages into "main Tidbits" or insert/ pull-out. Then CW can be inserted in all copies without being stapled. When CW is part of the ten or fewer sheets, some (approx. half of almost 8000 copies) will be the inner page of a folded-only copy, making it easy to pull out CW and read it "neatly". The other approx. half of the copies of TT will be stapled and CW will either have to be carefully removed before or after Shabbat, or one side of CW will be able to be read only awkwardly. We had redone several issues of CW for the 4-page format of TT, but that's not currently working out. We are sorry for the inconvenience to readers of Chosen Words. Maybe, some day in the future we'll be able to presnt it in a better format. This was the Sukkot that was • Report of a very lively, special couple of weeks for the OU Israel Center... Who would have believed that there could be so many Sukkot activities organized and run by the Israel Center in such a short period of time: The Sukka on the Roof Preparations for Succot began in earnest a week before the chag with the building of our huge sukka on the third floor mirpeset of the Israel Center. Members of NESTO and the bnot sherut got immediately to work putting up the beautiful decorations. Our thanks to them. More about the sukka below. Arba Minim Sale Erev Yom Tov saw dozens of eager customers literally lining up to purchase their lulavim and etrogim in the garden of the Center. Baruch Hashem everyone left satisfied, with a portion of the proceeds going to support youth activities in the Center. Bain Hazmanim (boys) During the first days of Yom Tov, the Israel Center hosted 35 young men from various places abroad, who are studying at various yeshivot in Israel this year. The program was sponsored by the New Jersey region of NCSY. They participants came for an intensive experience of ru'ach, shiurim, and discussions on kiruv as a way of preparing themselves for future leadership roles. They slept in our spacious sukka and enjoyed delicious Yom Tov meals, lovingly prepared by our caterer Chaim. Chol Hamoed Shiurim Three shiurim in the sukka on Chol HaMoed mornings by Phil explored a range of topics including Sukka, Yom Tov, Kohelet, Geshem... and more. Judaica Fair Sponsored by the OU magazine “Jewish Action”, the Israel Center held its first Judaica Fair replete with childrens’ entertainment and music. Dozens of happy participants were able to purchase some of Israel’s finest artwork at this event. Special thanks to Lisa Rubin for the wonderful and difficult job of arranging the entire Fair. NESTO breakfast and tiyul A group of NESTOers, plus staff, met for breakfast chol hamoed morning in the Israel Center sukka before setting out to the Ramat Gan Safari. There they toured, visited the zoo, davened mincha, and enjoyed themselves in the Chol HaMoed spirit. Motza'ei Shabbat Chol HaMoed Student Concert 150 students from yeshivot all over the country piled into the Israel Center to hear the rhythms and music of Naftali Abramson and the new Ayala HaSh'lucha Band. A great time was had by all. Simchat Beit Ha'Shoeiva Happening After a day of tiyulim and cultural programs, three of NCSY’s youth programs converged in the Dora neighborhood of South Netanya for a simchat beit hashoeva for all the community’s kids. Some 300 youngsters from the Makom Balev NCSY chapters, from our Gesharim Bar/Bat Mitzva program, and members of Beit Kharkov, all joined together to make this a wonderful and memorable event for all participants. It was extremely gratifying to see all the young people coming together to participate in this mitzva. Bogrei Kharkov After the "happening" in Netanya, 30 members of our Kharkov gradutes program now living in Israel spent all night learning in Yeshivat Karnei Shomron, followed the next day by a Simchat Torah ecxperience in Q'dumim, where they were hosted by families and participated in the festivities and shiurim specially prepared for them. Dedication of the Wolinetz Family Beit Knesset "Ohel Shmuel" 150 guests, including Jerusalem Mayor Ehud Olmert, packed the Israel Center’s Beit Knesset for a moving dedication ceremony at which Israel Center Director-General Rabbi David Cohen presented Harvey and Naomi Wolinetz with a sculpture of Jerusalem as a token of appreciation for their generosity to, and involvement with, the Israel Center. After the ceremony, the participants were hosted in the Center’s sukka on the roof where a sumptuous buffet dinner completed a very memorable program. Dinner was catered by the Israel Center’s in-house caterer Chaim. Hoshana Rabba Learnathon In the traditional spirit of the Israel Center, Hoshana Rabba saw a packed hall of people who came to hear Rabbi Sholom Gold, who described what each of the Ushpizin might say upon entering our Sukkot this year, Rabbi Aharon Adler, who delivered a beautiful and learning-filled hesped for HaRav Aharon Soloveichik TZ"L, Rabbi Yosef Carmel, who gave us a broad and deep look at the famous "Judgment of Shlomo HaMelech, and Rabbi Efraim Sprecher, who spoke of kabbalistic aspects of the Sukka, the holiday of Sukkot, and the "war of Gog and Magog". Refreshments were served in the Center’s sukka. Bain Hazmanim (Girls) The last day of Yom Tov saw some 50 girls from the United States who are studying in seminaries in Israel enjoying davening and hakafot, shiurim, and ruach at the Israel Center. Like the earlier group of boys, they too came together to celebrate Yom Tov and to prepare themselves spiritually for their year in Israel and for future leadership responsibilities. None of these very successful activities could have happened without the dedication and hard work of all the staff members of the Israel Center. We wish them a big "yasher koach" and the strength to continue to build on these achievements in the coming months. Our thanks also go to all the supporters of the Israel Center activities who have helped make these programs possible. The Israel Center is pleased to announce the opening of a Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law With the Chagim behind us, the Beth Din is ready to function Apart from a registration fee of 200NIS (per case), there will no charge for this service Please call 566-7787 ext. 204 for further information Yitzhak Fund, Esq. • Rabbi Emanuel Quint, Chairpersons NESTO • Native English-Speaking Teen Olim While NESTOites were out shopping for their Welcome Back Picnic, the World Trade Center was being attacked. By the time the kids arrived at Gan Sacher for their festive get together, it was clear that the world was preparing for mass mourning. A decision had to be made: cancel the picnic or carry-on. We decided to go ahead with the picnic including tehillim and a talk about what the significance of the attack was. Throughout the picnic kids received calls from parents giving updates on their New York/ Washington D.C. relatives. It was time for a group of Israeli kids, the majority of whom lived in the States to share a momentous period of history together. The eerie feeling of helicopters flying over Gan Sacher every ten minutes bringing cabinet members for an emergency meeting heightened for us the seriousness of the bombings in the States. For the 40 of us gathered for this event, it will remain one of the most memorable parts of our NESTO lives together. Tuesday, September 25th. was our Yomim Noraim program. More than an evening of learning together, it was an opportunity to pay tribute to Israel Center's Phil Chernofsky for his 20 years of dedicated service to the Israel Center. After a brief thank you by Rabbi Silverman, Phil accepted his gifts from NESTO and then spoke of his 10+ years associated with NESTO. It was an appropriate way for us to honor a special member of the Israel Center staff. The main part of the program was the screening of an episode of Northern Exposure on the theme of Yom Kippur, interpersonal behavior, and repentance. A lively and meaningful discussion followed. The comments of many who participated in the discussion enhanced our mental preparation for Yom Kippur. Again Phil, mazal tov and thank you! Please note that as of now, Josh Spodek is the new director of NESTO. Shabbat Shalom, Rabbi Avi, Josh and Naomi A CLOSER LOOK A last time shmooz with Avi Silverman, outgoing director of NESTO Q. How long were you associated with NESTO, and why did you take the job? A. I was the Director of NESTO for one and a half years, and found those 18 months to be very rewarding. I accepted the directorship of NESTO because I felt that as an oleh chadash myself, I could bring my personal experiences with the kids, and together we could face and succeed in the challenge of aliya. Q. What were some of the highlights of your year and a half at NESTO? A. I think I helped the board to become independent thinkers and planners which was an important objective for me. I am proud of the fact that we developed family and parent programming as a part of NESTO - looking at the entire lifestyle of the kids and not just narrowly at the kids themselves. I also felt that our Shabbatonim were offered the participants some educational substance, and served as more than another social event. Q. Why are you leaving NESTO? A. I received a promotion at my other job and can not do both jobs properly. Q. Any final farewell thoughts to the kids? A. A watermelon is a vegetable if you look at it from a halakhic perspective!!! 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 Josh Spodek, Director • Naomi Skorecki, Bat Sherut TIYULIM 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 pressing2 right away and then leaving your message. THE TRAVEL DESK • The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head-achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch will be ready for you when you board the bus. Israel Center In-House Shabbaton Shabbat Parshat Vayeira November 2-3, '01 Scholar-in-Residence: Rabbi Emanuel Quint 180NIS per person (non-members add 20NIS) • Three Shabbat meals (Kiddush on Shabbat day will be with HaMotzi & will be the second Shabbat Seuda. The main day meal will follow Mincha and be our Seuda Shlishit.) Oneg Shabbat, tea & cake, Shiurim, mini-shiurim, Divrei Torah, oral Torah Tidbits, singing... and... the Quintessential Players The Center will be open from 3:30pm to welcome you. Refreshments. Candle lighting for this Shabbat is 4:14pm. Mincha will be at 4:25pm. Shabbat morning davening at 8:00am, preceded by a mini-shiur at 7:30am Housing options: [1] You live in the neighborhood (let us know when you sign up), [2] You are making your own arrangements to stay with friends who live in the neighborhood (just tell us please), [3] You want us to house you with someone who lives in the neighborhood, [4] You would like to stay at the Windmill Hotel (sleeping only, 300NIS per couple extra). Registration will continue until we reach our optimum number of participants. We're more than half way there, so register NOW - Don't be disappointed Travel Desk Specials Attention Students from Abroad: Are your parents planning on visiting you this year? If so, you want to speak to us (see box above this one for number) We have many attractive deals for them... and you Let us turn an ordinary visit into a special one! Destination: NETANYA • Spend a unique day in a unique city • Wednesday, October 31st 8:00am to 7:00pm (approx.) • Meet Netanya Mayor Miriam Feinberg • Tour famous Laniado Hospital and Sanz Medical Center and hear about its newest facilities • Find out about the one & only "Gemach on Wheels" • Visit Israel's largest Beer Factory - Tempo, Netanya • Have lunch (extra cost) at Apropos Dairy Restaurant overlooking the Mediterranean, special ambiance, mehadrin, Only 80NIS (non-members add 10NIS) - lunch extra, Register immediately • Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets. Artzeinu Tours in conjunction with the Israel Center presents... Daily Artzeinu Tours - General Schedule Sundays •Jeep Excursion - or - City of David Mondays •1-day Galil-Golan Tuesdays • Massada, Ein Gedi, Dead Sea- or -2 day to Galil-Golan Wednesdays • Amatzia underground city Thursdays • Negev Fridays •Kotel tunnels, Old City, South Wall excavations - or - Jerusalem neighborhoods Reservations: call the Travel Desk (ext.249) or ARTZEINU 02-5871718 • fax: (02) 587-1719 • email: artzeinu@netvision.net.il • www.artzeinu.co.il ISRAEL CENTER SCHEDULE "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free. • No one will be turned away for lack of ability to pay. SHABBAT 3:30pm • Parshat HaShavua Shiur • Men and Women are invited • This week: Guest Presenter • Cold drinks will be served • Mincha follows Shiur Motzaei Shabbat Breishit, Oct. 13, 8:00pm at the Center • Friends of Melabev cordially invites you to a Light Supper with Robert Binder accompanied by Dan Paller in Show Stoppers: A Musical Review Contribution: 120NIS per person • RSVP: Eva Hertz 02 6751496 or Marise Zerobnick 8:30pm Rosh Chodesh Shiur of the Month #240 • Definition of THE Relationship — IF... •Phil Chernofsky DAF YOMI in English 3:00-4:00pm • Sunday-Thursday SUNDAY 9:30am (women) • Mystical Insights into the Months of the Year • Golda Warhaftig N'shei Library • 10:30-12:45pm Oct. 14, 10:30am (men & women invited) • The Flood and the 7 Mitzvot • Phil Chernofsky 11:30am • (men & women) • Parshat HaShavua • Shprintzee Herskovits 12:30pm • Great Jewish Stories • Rabbi David Zitter October 14-17, Successful Investment Strategies for Very Uncertain Times A week of dialogue and workshops at the Israel Center • Sunday, October 14th, 7:30pm - Investments Guaranteed Never to Lose MONDAY 9:15am • NEW • Excursions into the World of Nevi'im (the Prophets) First topic: The 7 Prophetesses •Mrs. Pearl Borow N'shei Library open on Mondays, 10:00am - 12:30pm 10:30am •Rambam's 13 Principles •Rabbi Zev Leff 11:36am (women) •Emunah & Bitachon Worksop, One Individual Repents & the Whole World is Forgiven •Aviva Nissim October 14-17, Successful Investment Strategies for Very Uncertain Times A week of dialogue and workshops at the Israel Center, • Monday, October 15th, 7:30pm - High-Return Savings Workshop 8:30-10:00pm •M.A.S.K. - Biweekly Parent Support Group (02-586-7289) • Child at Risk? Sharpen Your Parenting Skills •Dr. Judy Belsky TUESDAY 9:00-9:50am •TORAH TOPICS, Speaking Favorably of the Jewish People •Dr. Hayim Abramson 9:55-10:45am •SIDDUR TOPICS, In-depth study of ALEINU •Dr. Hayim Abramson 10:50-11:40am •Parshat HaShavua •R. Mordechai Spiegelman 11:45am (women) •Chabad insights into Parshat HaShavua and the Actualia of Our Time •Rachel Zisk The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID October 14-17 • Successful Investment Strategies for Very Uncertain Times A week of dialogue and workshops at the Israel Center, Tuesday, October 16th, 7:30pm - Asset Management Workshop 8:00pm •Was the World Trade Center Disaster Fortold in the Tanach? •Rabbi Efraim Sprecher WEDNESDAY 8:30am (women) •T'HILIM WORKSHOP Eshet Chayil Foundation with Sara Wurtzel 9:30am •Towards a More Meaningful Davening Experience •Dr. Joel Luber Wednesdays October 24, 31, November 7 - 9:30-11:30am • Pre-registration REQUIRED - will not take place without sufficient registration Memory Enhancement Workshop with Esta Jacobs Call 64-2222-7 for fee and registration information 10:30am •Break the Fear Habit... And Live! withAlan Romm P.C. Wednesday, October 17th, 1:00-3:00pm Rosh Chodesh Luncheon Dynamic, popular guest speaker: Pearl Borow on Leadership in the Tanch Lavish Delicious, Delectable Dairy Buffet by the Center's Caterer, Chaim Enjoy Rosh Chodesh the way it was meant to be enjoyed - Torah & good food! Music too. Only 40NIS per person (non-members add 10NIS) • Reserve your place NOW Wednesdays at 8:00pm - pre-registration required • Call 08-926-5247, Starting date to be determined by participants ANGER: The Inner Teacher Ongoing workshops with Rachel Trugman, MA 8:00-10:00pm •Aliya Counseling with Miriam Bass October 14-17, Successful Investment Strategies for Very Uncertain Times A week of dialogue and workshops at the Israel Center, Wednesday, October 17th, 7:30pm - Real Estate Opportunities in Israel 7:45-8:45pm •Jewish Philosophy One week: Road map to the Prophets - Rambam's Guide for the Perplexed One week: Ramban's Commentary on the Torah and its Wellsprings with Rabbi Chaim Eisen •This week: Rambam's Approach to Korbanot THURSDAY 10:30am • Shiur while you fold; Parshat HaShavua and/or the Calendar •various presenters 10:30am • SLIM FOR LIFE, Libby 651-8061 • Elisheva 999-6479 •No obligation for the first session 8:00pm •Shir HaShirim with Reb Yosef Schreiber 8:00pm • TRUTH - an open forum sponsored by the Jewish Values Education Institute with Dr. Daniel Stolper Torah Tidbits Audio on Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm, or anytime on www.israelnationalnews.com FRIDAY 9:00am • In-Depth Pirkei Avot with Rabbi Chaim Eisen Avrom Silver Jerusalem College for Adults •Fall Program 5762 (2001 - 2002) Beginning Tuesday, October 16 at the Israel Center (Program in-formation) Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler 10:15am, Parshat Hashavua with Rabbi Dr. Sholom Gold Wednesdays 9:00am, Studies in Maimonides: The Jewish State and the Messianic Era with Rabbi Macy Gordon 10:30am, Tehillim: The Book of Psalms with Rabbi Dr. Sholom Gold And at KEHILAT ZICHRON YOSEPH, 10 Agassi, Har Nof, beginning Tue. Oct 23 Tuesdays, 8:00pm: Parshat HaShavua - Rabbi Dr. Sholom Gold All JCA classes - 20NIS per class (payment is separate from Israel Center classes) UPCOMING Motza'ei Shabbat Parshat No'ach, Eve of 4 Cheshvan, October 20th, 8:30pm Special Shiur on the First Yahrzeit of Helen Kirshenbaum A"H Ahavat Yisrael: The People & the Land Guest speaker: Rabbi Eliezer Grunbaum Sunday, October 21st, 8:00pm • De-Stressing in Stressful Times with Joan Berger Tuesdays, October 23rd & 30th, 8:00pm • Mini-Series on Judaism & Psychology • Freud and Torah: Clash or Mesh? with Dr. Naphtali Fish, Clinical Psychologist, Director, Nachat Ruach Institute OU ISRAEL CENTER TT is published and printed "in house" at the Israel Center [The
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