Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #491 • 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 - 4:20pm (Earliest - 3:50pm) Havdala - 5:33pm (Rabbeinu Tam - 6:11pm) Earliest Shacharit • 4:45¼-4:51am Sunrise • 5:45¼-5:51am (5:50-5:55½am) Sof Z'man Kri'at Sh'ma • 8:34-8:36am (7:49-7:51am) Sof Z'man Shacharit • 9:30-9:31am (9:00-9:01am) Chatzot (halachic noon) • 11:23-11:22½am Mincha Gedola (earliest Mincha) • 11:53-11:53am Plag Mincha • 3:50½ - 3:45¼pm Sunset • 5:01-4:54¼pm (4:56¼-4:59½pm) 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. Here's the Kiddush L'vana story for Cheshvan. The Molad was back on Wednesday morning, October 17. Three days later was Shabbat morning (No'ach), which made last Motza'ei Shabbat the best opportunity for K.L. according to Minhag Yerushalayim. Those who follow the opinion that K.L. is not said until after 7 full days after the Molad had their first opportunity on Wednesday night, October 24. That makes this Motza'ei Shabbat perfect for those who wait for the Motza'ei Shabbat after 7 days from the Molad. Last op for K.L. is half a Molad-to-Molad from the last Molad. From one Molad to the next is 29 days, 12 hours, 44 minutes, and on "part". Half of that is 14d 18h 22m. Added to WED (Oct.17) 10h 49m 17p, we get to THU (Nov.1) 5h 12m, which means that one will still be able to say K.L. almost all Wednesday night, Oct. 31, until 4:51am, Israel Winter Time. Adjust as needed. No more Zebras this week... Sorry. Couldn't resist. I'll try to leave them out completely next week. I'll try. But let's get serious quickly. Rabbi Sholom Gold was our lead-off speaker on Leil Hoshana Rabba. He presented what he felt each of the seven Ushpizin would say to us in our sukkot this year. Aside from David HaMelech thanking us for the bus-stop ads suggesting that we say T'hilim for all occasions, most of the comments of the "spiritual shepherds of Israel" were very harsh and critical. Among them was Moshe Rabbeinu speaking mostly to Jews still in Chutz La'Aretz. His "complaint" to them was that he had wanted nothing more in the whole world than to go into Eretz Yisrael, but couldn't. But the Jews of Chutz La'Aretz can... So how come...? Don't think that this is just another one of the frequent tirades about Aliya that find their way into the pages of Torah Tidbits. It is, but it will be more... hopefully. Rabbi Gold made reference to the various disputes as to whether Living in Eretz Yisrael is a mitzva (among the 613) or not, a D'Oraita or a D'rabanan, a mitzva CHIYUVIT (obligatory) or KIYUMIT (not an obligation, but one "gets a mitzva" for living in Eretz Yisrael), applicable in our time or just at specific times in the past and future. Is it a CHUMRA (strict practice). There are also arguments as to whether a danger to one's life would exempt one from the mitzva to live in Israel or not. But let's save all of these disputes for some other time. Let us look at one other factor. That factor is called R'TZON HASHEM. What does G-d want of us. G-d said to Avra(ha)m Avinu, LECH L'CHA, go from your land, from your birthplace, from your father's house... Is what G-d told Avraham to do a mitzva for all of his descendants, or was it a command to him alone, as was G-d's command to No'ach to build an Ark? It might not be counted here as a mitzva, but it certainly reveals what G-d wants. And not just of Avraham. Of all of us. Otherwise the Torah might not have mentioned it in the first place. "Stories" of the Avot and Imahot usually do not contain mitzvot per se, but they most certainly are meant to teach us how to behave. They tell us R'TZON HASHEM. And that is no small part of Torah. And then come the repeated promises of the Land to the Avot and their descendants (us). R'TZON HASHEM. And Moshe Rabeinu's first prophecy at the Burning Bush. G-d says He will take the people out of Egypt and bring them to Eretz Yisrael. And in the beautiful prophecy in the beginning of Va'eira: I will take you out... save you... redeem you... bring you to the Land I swore I'd give to your fathers... I will give it to you. R'TZON HASHEM. Lech L'cha... Sedra-Stats 3rd sedra of 54; 3rd of 12 in B'reishit Written on 208 lines in a Sefer Torah, ranks 23rd 7 Parshiyot; 3 open, 4 closed 126 p'sukim - ranks 13th - tied with R'ei 1686 words - ranks 18th 6336 letters - ranks 19th Ranks 7of 12 in B'reishit in all categories Shorter than average p'sukim Mitzvot 1 mitzva (positive), namely, Brit Mila Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 13 p'sukim - 12:1-13 G-d tells (note the softer VAYOMER rather than the harsher, and more common, VA'Y'DABER) Avra(ha)m to leave his land, birthplace and father's home and go to "the Land which I will show you". [SDT] "Leave your land, birthplace, father's house." Ramban explains that each "point of departure" was progressively more difficult for Avraham. Leaving one's land is difficult, even more so if he was born there. Leaving one's family is most difficult. Ramban says that the Torah is showing us the great extent of Avraham's love of G-d. Someone raises a question on this Ramban. What was so difficult in Avraham's leaving the place where he was ridiculed, persecuted and thrown into a fiery furnace for his beliefs. Would he not have left joyfully? The question actually carries the answer. The Ramban was pointing out a significant aspect of human nature. No matter how bad conditions are, how much a person wants a better life, there still will always remain a sadness and regret for the "good old days" - even when there weren't many. This feature of human nature explains a lot of Jewish History. G-d promises that a great nation will descend from him (Avraham) and that he will be a blessing for all (his descendants and all the world). [SDT] Avra(ha)m is promised great rewards and benefits for listening to G-d. Yet pasuk 4 testifies that he went "as G-d had spoken to him". His "aliya" is considered a test of his faith. He passed this test because he came to the Land because G-d asked him to, not for any material promises. The call to the Jew to come on Aliya continues. THE only real "right" reason to come is because it is a mitzva and this is what G-d wants of us. All blessings that will follow are fringe benefits. We have much to learn from Avra(ha)m Avinu. Avra(ha)m was 75 years old at the time he came to Israel with Sarai, nephew Lot and many people who were brought over to monotheism by Avra(ha)m and Sarai. [SDT] Commentaries speculate as to what happened to these people subsequently. Some suggest that after Avraham's death they refused to stay with Yitzchak because his approach to "religion" was vastly different from his father's and not very "appealing" to these people. Others suggest that they became the various G-d-fearing individuals scattered among the nations of the world. [SDT] The Gemara teaches us that sometimes, if a person moves to a different place, his evil decree in Heaven can be "torn up". Avraham and Sara were both barren from birth. "Lech L'cha" gave them the miraculous opportunity to have a child. Whereas this idea might not usually apply to miraculous changes in a person's life, there is definitely something to be said for the new start in life that a change of venue to Eretz Yisrael facilitates. Driven from the Land by a famine, Avraham and Sara go down to Egypt. Their plan is to identify their relationship as brother and sister, rather than risk Avraham's being killed. [SDT] Ramban states that "Avra(ha)m sinned a great sin (inadvertently)" by leaving the land to which G-d had sent him (even though it was due to the famine) and by risking Sarai's life and honor by asking her to say that she was his sister. Ramban also says that as "punishment" for going down into Egypt, Avraham's descendants were destined to go down into Egypt. The implication is very strong - had Avraham not left Israel for the famine, we would have been spared the Egyptian exile and oppression. On the other hand... Other sources teach us that we derive halachic permission to leave Eretz Yisrael in the event of severe famine BECAUSE that's what Avraham Avinu did. And - still on the other hand - we learn that a person can risk his life to save another from Sarah Imeinu saying that she was Avraham's sister thereby risking herself to save Avraham. There is a halachic Midrash that uses "Please say that you are my sister" to teach us that one may "violate" Shabbat (for example) to save someone else. (To violate to save oneself is learned from "V'CHAI BAHEM", that we are to live with the mitzvot, not die because of them, but we needed an extra LIMUD to teach us that one can violate to save another person.) Furthermore (still on the same other hand), Pirkei Avot testifies that Avraham Avinu "passed" all his "tests of faith". Being driven out of E. Yisrael by the famine and having to subject Sarai to the perils of Paro's Palace are both counted (by some) among the Ten Tests of Faith. The apparent contradictions can be attributed to MACHLOKET, dispute among commentaries, but that doesn't seem to a solid answer, because Ramban can hardly argue against a Mishna. And it is unlikely that he would not include the famine among Avraham's tests. A better answer might be that how a person behaves in a difficult situation is one thing, and how the situation affects his faith in G-d is another thing. G-d sends SOMEONE to a new land, and then hits him with a famine. Regardless of how the SOMEONE handles the situation, he might be disillusioned, to say the least. That would mean failing a test of faith. That didn't happen to Avraham. His faith was as strong as ever. Ramban thinks that he erred in judgment as to what he should do. Avraham chose the self-help, HISHTADLUS option. His choice was "approved of" by the subsequent halachic ruling. Maybe he should have chosen the stay-put and trust in G-d option. Ramban thinks he should have. An inadvertent sin, says the Ramban. But not a deterioration of Avraham's faith. Levi - Second Aliya - 11 p'sukim - 12:14-13:4 In Egypt, Sarai's beauty is noticed by the people and she is taken to Par'o's palace. Avra(ha)m, as her brother, receives many gifts. Par'o and his household are afflicted as a punishment for taking Sarai. When Par'o realizes that Sarai is actually the wife of Avra(ha)m he confronts him, returns Sarai to him and then asks them to leave Egypt. Avra(ha)m and company, heavily laden with riches, return to Israel via the Negev. Avra(ha)m returns to the altar he had built and continues to proclaim G-d's Name. [SDT] Avraham on the run from his hometown, a stranger in a strange land, has its challenges and tests. Avraham loaded with wealth and prominence, has new challenges and tests. Poverty is a test; so is wealth. And it is hard to know which is harder. In the opening passage of Rosh Chodesh Benching, we ask G-d for many things — long life, a life of peace, blessings, etc. There is one thing we ask for twice - YIR'AT SHAMAYIM, fear of G-d. Why? Because after asking for it the first time, we ask for a life of wealth and honor. If we are blessed with that, then we must humbly ask for YIR'AT SHAMAYIM again, because wealth sometimes blinds a person to his obligations to HaShem. [SDT] On a different level, Avraham's descent into Egypt and his subsequent emergence from there with great wealth are seen a precursors of the future, when Bnei Yisrael (Yaakov and his family) will go down to Egypt because of the family, they will grow to a large multitude, be oppressed and enslaved, and "afterwards, they will leave with great wealth". Shlishi - Third Aliya - 14 p'sukim - 13:5-18 Lot also has great wealth, too much to remain together with Avra(ha)m. Quarrels between their shepherds (caused by disparate ethical standards) lead to a parting of the ways. Avra(ha)m gives Lot "first choice" of territory, and he (Lot) chooses the then fertile area of S'dom and the Jordan Valley. The Torah makes a point of telling us of the wickedness of S'dom society, an obvious criticism of Lot's distorted priorities. (This, too, is a recurring theme in Jewish life, containing warnings for us all - sadly, many Jews moved away from Jewish neighborhoods to places with country clubs, golf courses, and other "important" things.) Only after Avra(ha)m is rid of Lot, does G-d once again appear to him, encouraging him to look over the whole land to the north, south, east, and west, which will some day belong to his descendants. G-d also tells him that his descendants will be too numerous to count. (Hidden message: They will sometimes be lowly, like the dust of the ground, trodden underfoot by our enemies.) Avra(ha)m settles in Hevron and builds an altar to G-d. [SDT] One commentary says that although Avraham knew that his spirituality was compromised by Lot's presence, he nonetheless did not chase Lot away until he had no choice. Avraham felt a moral obligation to take care of Lot (including saving him after they parted) even though he knew that G-d was "keeping His distance" with Lot around. Ponder, if you will, the ramifications of this for us today. Maybe this can be seen as a "sort of" application of the principle we learn from the beginning of Yayeira - Greater is hospitality than receiving the Divine Presence. Why should one "waste his time" with entertaining guests when he can be learning Torah. R'vi'i - Fourth Aliya - 15 p'sukim - 8:15-9:7 This portion tells of the battle between the Four Kings and the Five Kings and of the capture of the people of S'dom, including Lot. When Avra(ha)m hears (from Og, the other survivor of the Flood) of Lot's capture he sets out to rescue him, taking with him a force of 318. The Gemara suggests that Avraham took only his servant Eliezer with him to rescue Lot. The numeric value of the name Eliezer = 318. As G'matriya go, this is one of many. What makes it unusual, is that it is based on a number in the text of the Torah. Avra(ha)m launches a successful surprise attack and frees the people of S'dom. Victory is celebrated with a religious ceremony of thanking and blessing G-d in the presence of Malki-Tzedek (a.k.a. Shem b. Noach). A tithe of the spoils of war is given to this servant of G-d. Chamishi - Fifth Aliya - 10 p'sukim - 14:21-15:6 The king of S'dom offers Avra(ha)m great wealth. Avra(ha)m refuses to take as much as a "thread or shoelace". Avra(ha)m did accept payment on behalf of his allies who helped him. [SDT] From here we learn, says the Chafetz Chaim, that one wants to be "machmir" (strict), should accept the strict practice for himself but not impose it on others. Avraham did not want to be a TZADDIK at the expense of others. Afterwards, G-d appears to Avra(ha)m in a vision and again promises him great rewards for his faithfulness. Avra(ha)m, still childless expresses his disappointment, but resignation, that Eliezer will be his heir. G-d assures Avra(ha)m that he will indeed have his own child to follow in his footsteps. G-d then takes Avra(ha)m outdoors and promises him that his descendants will be as countless (and exalted) as the stars in the heavens. The Vilna Gaon cites the Talmud's mentioning that Avraham Avinu was the first person to address G-d as "Adon" (Master). We acknowledge this by beginning Shacharit - Avraham's davening - with the poem "Adon Olam". Shishi - Sixth Aliya - 37 p'sukim - 15:7-17:6 This portion begins with "the Covenant between the Pieces". (Part of this experience is actual, part is prophetic vision.) G-d tells Avra(ha)m that his descendants will be oppressed in a foreign land and will subsequently leave there with great wealth. The promise of the Land to Avra(ha)m is reiterated once more. Sarai, being barren, gives her handmaiden Hagar to Avra(ha)m to bear him a child. When Hagar becomes pregnant, she taunts her mistress. Hagar then flees from Sarai's retaliation. An angel finds her, promises that her child, too, will sire a countless multitude, that her son to be born shall be called Yishmael, and that she is now to return to Sarai. Yishmael is born when Avra(ha)m is 86 years of age. When Avra(ha)m is 99, G-d appears to him and asks him to "be complete". G-d changes Avra(ha)m's name to Avraham, symbolizing Avraham's role as father and spiritual guide to great nations. Once again Avraham is promised "countless" progeny. Sh'vi'i - Seventh Aliya - 21 p'sukim - 17:7-27 G-d promises that a special relationship will always exist between Himself and Avraham's descendants, and repeats the promise of the Land. G-d reveals the form that the "Covenant" is to take - the circumcision of all males [2]. MITZVA WATCH This mitzva is the first "non-natural" commandment. Until this point, the 7 categories of Noahide mitzvot are all logical, rational, reasonable, common-sense laws. This 8th mitzva, for the 8th day, represents the challenge to the Jew to rise above nature and complete his spiritual form just as he is being commanded to complete his physical form. The mitzva is ideally performed on the 8th day, counting the day on which the baby was born - even if he was born 5 minutes before sunset. Mila may not take place at night. Only an 8th day Mila (as opposed to a Brit that was postponed because of health reasons, for example) can be held on Shabbat. A baby delivered by C-section on Shabbat, will have his Brit on the following Sunday (the baby's 9th day). Due to a technicality based on the analysis of the text in Tazria, only a Brit of a natural birth can take place on Shabbat. The mitzva of Mila is "repeated" in parshat Tazria. Its specific wording there, teaches us some of the mitzva's details. With the two texts dealing with BRIT, it is noteworthy that most mitzva-counters count MILA from LECH L'CHA rather than TAZRI'A. Lech L'cha's context is the story of Avraham Avinu. In Tazri'a we have a straightforward command — Speak to the people of Israel and say to them... on the 8th day, you SHALL circumcise... Most significantly in the matter of Brit Mila is this: The physical removal of the foreskin is only part of the mitzva of Mila. This can be seen by looking at the brachot that are said for the Brit. The first bracha is AL HAMILA. This bracha is immediately followed by a second Birkat HaMitzva (very unusual to say two mitzva-brachot for the performance of one mitzva), "to enter him into the covenant of Avraham". This is not just a HINENI MUCHAN U'MEZUMAN type of introduction to a bracha, not a peripheral concept, but an integral part of the mitzva. The challenge of raising the child to be a good Jew and a good person is an obligation of the parents which is part of MILA (we can say) and THE part of the mitzva that takes much more time and energy than "the cut". The context of Lech L'cha says it all. Its choice as the "official source" of the mitzva of Mila helps us understand this very significant mitzva. G-d then changes Sarai's name to Sarah. Name changes represent changes in character, role, and destiny. G-d promises that Sarah will bear the true heir of Avraham. Avraham laughs with joy upon hearing that he will be a father at 100, and Sarah a mother at 90. He thought that Yishmael was the son that G-d had repeatedly promised him, but G-d assures him that it will be Yitzchak who will fill that role. Yishmael will also be blessed and give rise to great nations, but the Covenant will be passed down through Yitzchak. Avraham circumcises himself at age 99, Yishmael at age 13, and the other male members of his household, in fulfillment of G-d's command. The final four p'sukim are repeated for the Maftir. Bnei No'ach can "divorce" by agreeing to separate from each other, without need of a Bill of Divorce. When Avraham told Sara to say that they were brother and sister, it was the equivalent of a divorce and hence she would not be put into the position of being taken to Par'o as a married woman. — Malbim Haftara - 21 p'sukim -Yeshayahu 40:27-41:16 This passage is the national counterpart of some of the personal experiences of Avraham. Just as G-d made promises to Avraham Avinu, so He makes promises to the Children of Israel. Just as Avraham tenaciously clings to faith in G-d, so too do his descendants. Endurance, confidence, victory, self-perfection - these qualities are shared by THE ancestor and his descendants, us. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 108 (part 2) •Easements over a neighbor’s land In this lesson we shall discuss a few of the specific situations that were discussed in the last lesson. If Reuven wishes to set up his gutterpipes so that they will conduct the water from his roof into the public domain, the citizens can obtain an injunction to enjoin him from so doing. The passersby will get wet as the water cascades down, or they will slip in the puddles created by the water on the ground, or they will have to detour around the puddle he creates. Assume that Reuven and Shimon have the entrances to their houses in separate courtyards. The back of Shimon's house faces Reuven's courtyard. Reuven wishes to set up his gutterpipes so that the water will splash onto Shimon's wall, which faces Reuven's courtyard, and flow from Shimon's wall into Reuven's courtyard. Shimon may obtain an injunction to prohibit such action. The reason is that although the water is ending up in Reuven’s courtyard, it will be cascading off Shimon’s wall. When Reuven has the right to use a common sewer that passes over or under Shimon's land, Reuven may use the sewer as much as he needs to and for any type of waste water. But if Reuven has negotiated or acquired a presumption to use a noncommon sewer that passes over or through Shimon's land, he may not increase the amount of waste more than was negotiated or more than he used to use when he acquired the presumption. There is an opinion that Reuven cannot acquire a presumption for a sewer. Each case should be decided individually by Beth Din to see if it is equitable to permit the presumption in the particular case. The wall of Reuven's house is against the boundary line between Reuven and Shimon or close enough so that Reuven cannot place a ladder to fix or paint his house unless the ladder is resting on Shimon's land. If the ladder is classified as a tall ladder, that is, it contains four or more rungs, Reuven can obtain a presumption to maintain his ladder on Shimon' s land. The ladder violates both tests, in that it permits Reuven to overview Shimon's land when Reuven is using the ladder, and prevents Shimon from building on that space if Reuven is going to obtain a presumption permitting him to keep the ladder in that place on Shimon's land. Once Reuven has obtained a presumption, not only can Shimon no longer build upon the land where the ladder rests, he must, when building his own house, provide adequate access for Reuven to get to his ladder. If the ladder is classified as a small ladder, that is, it has fewer than four rungs, then Reuven cannot obtain a presumption to keep the ladder there. Thus there is only one test violated, that of overviewing his land every time he enters upon Shimon's land to use the ladder. If Shimon did not immediately protest, then Reuven may maintain the ladder there but he cannot obtain a presumption for the ladder to remain there. However, Shimon can at any time decide to build on the spot where the ladder is standing and Reuven must remove his ladder. If the small ladder was affixed to the wall by a nail, then Reuven can obtain a presumption for the ladder to remain on Shimon's land. There is a party wall that separates Reuven's house from Shimon's house or Reuven's land from Shimon's land, or Reuven's house from Shimon's land, or Shimon's house from Reuven's land. Both Reuven and Shimon may place beams into cavities that each is able to make in the wall provided that such cavities and beams do not affect the safety of the wall, and such cavities do not reach the property of the other outside of the wall. The failure of Shimon to use the wall after Reuven has commenced to use the wall does not preclude Shimon from deciding to use the wall after some time. Shimon owns the wall that is entirely on his own land on the boundary between his land and that of Reuven. Reuven may not place any object into the wall. If Reuven did place a beam into the wall and if Shimon did not protest, then Reuven has obtained a presumption to keep the beam in the cavity that he made in Shimon's wall. Once Reuven has acquired the presumption, he may replace the original beam that he inserted into the wall with another beam, even if the second beam is larger than the first beam. If the beam was obviously a temporary beam, such as scaffolding, then such maintaining of the beam does not ripen into a presumption if the scaffolding was there for no more than 30 days. If it is maintained there for more than 30 days it is subject to the same laws as any other beam. If the projections into the wall of Shimon were to be used for a tabernacle to celebrate the Holy Days of Tabernacles, then Reuven does not obtain a presumption during the festival but will if the beams remain there beyond the festival. If Reuven attaches the beam into or to Shimon's wall with plaster or other adhesive, Reuven will acquire a presumption immediately after Shimon becomes aware of the plastering and does not protest. The same holds true if Shimon aided Reuven in so attaching his beam into Shimon's wall. If Shimon pleads that he did not know of the plastering or that he did not help Reuven do the plastering, the burden of proof is upon Reuven to prove that Shimon did know or did help. Because Reuven has acquired a presumption regarding maintaining one beam into Shimon's wall does not give him the right to affix or insert more than one beam into Shimon's wall. This holds true if Reuven admits that the wall is Shimon's and Shimon waived his right to make Reuven remove the beam. However, if Reuven does not admit that the wall belongs to Shimon, but rather that he, too, has a share in it, then once he has maintained one beam in the wall he may maintain more beams in the wall if he takes a hesseth oath that from the inception of the wall he had a share in the ownership of the entire wall. Once Reuven obtains a presumption to keep his beams there as a joint owner of the wall, if the wall falls down or is razed, he has a share in the debris together with Shimon. Shimon has a beam in his own wall. There are holes hollowed out on Reuven's side of the wall into which beams can be inserted. Since Reuven has not made use of the holes, he does not have the right to place his beams into those holes or to claim on the basis of the holes that he is a partner in the wall. Shimon can plead that when he made the holes he thought that one day Reuven might purchase the rights to insert his beams into the wall, and that at that time Shimon would not have to dig to hollow out the holes and weaken the wall. The subject matter of this lesson is more fully discussed in Vol. V, Ch.153 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. First Blessing of the Amida In the beginning of our parsha, HaShem blesses Avram: “I will make you into a great nation, and I will bless you, and I will magnify your name; and be you a blessing” (Bereshit 12:2). Rashi explains that the three blessings refer to the three Avot: “’I will make you into a great nation’, as they say, ‘G-d of Avraham’; ‘and I will bless you’, as they say ‘G-d of Yitzchak’; ‘and I will magnify your name’, as they say ‘G-d of Yaakov’. Could it be that they close with all of them? ‘And be you a blessing’ teaches that they close with you and not with them” (based on Pesachim 117b). This Midrash comes to explain why only Avraham’s name is mentioned in the close of the blessings of the Amida – the very first blessing which concludes “Shield of Avraham”. We could imagine that the first blessing would close, “Shield of Avraham, Yitzchak, and Yaakov”. Alternatively we might think that the second blessing would end describing HaShem’s relationship to Yitzchak (for example, “Awe of Yitzchak”) and the third His relationship with Yaakov (such as “G-d of Yaakov”), since the first three blessings correspond to the three Avot (as explained in the Beit Yosef OC 112). What is the meaning of this special additional blessing given to Avraham, the privilege given to him but not to his son and grandson, that a blessing is specially called by his name? The Prisha explains based on the commentary of Rav Eliahu Mizrachi (Re’em) on this verse. The blessing given to Avram begins with the blessing that he will be made into a great nation. All of the following blessings are built on that blessing: “The Holy One, blessed be He, doesn’t designate His name on a single person, but rather on an entire nation.” In other words, the other two blessings are not merely additions to this blessing, but rather are built upon it. Once Avraham is blessed not merely as an individual righteous person, as Noach was, but rather as the founder of a people, then HaShem will bless and magnify the name of this nation through subsequent patriarchs. If we were to make an equivalence in our prayers between Avraham, Yitzchak, and Yaakov, then it could seem as though each one deserves this special mention because of his own individual level of righteousness. By emphasizing the unique status of Avraham as founder of Am Yisrael, we show that Yitzchak and Yaakov did not merit their special status primarily as individuals, but rather as the continuation of the nation. This concept can help us explain another, similar Midrash which also relates to the expression “Magen Avraham”. The Midrash states that Avram was concerned, “Perhaps someone else will come along who will be even more outstanding in mitzvot and good deeds, and his covenant will displace mine!” HaShem’s blessing to Avram “I am a shield to you” reassures him that his covenant is specially shielded (Bereshit Rabba on 15:1). The Sefat Emet asks in the name of the Chidushei HaRim, isn’t it strange that it should have been a source of worry to him that a great tzaddik should arise in future generations? We can answer thisquestion with the insight of the Re’em: Another person might arise who on an individual basis was on a higher level than himself. But it would be disastrous if that led to the displacing of Avram’s covenant, because his covenant was unique in that it applied to an entire nation, for all time. It is a covenant which “you will keep, you and your descendants after you for all generations” (Bereshit 17:9). 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. 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 heard that the length of a person's life, who he will marry, and other things are decreed before birth, but that the decrees can be changed. Please clarify the Talmud’s view on this issue. Answer: In such a broad subject, we can only get you started with Talmudic references. The Talmud (Sota 2a) does state that 40 days before the creation of a child, a Divine voice announces: “the daughter of such and such will be the wife of such and such.” Yet, the Talmud (Moed Katan 18b) rules that one can become betrothed during a festival for fear that if he delays, someone will betroth her first. The Talmud asks that since the matter is predetermined, why should he fear losing his wife of destiny? It answers that he can be concerned that one will preempt him by asking for Divine mercy. The Talmud in Yevamot 50a brings a dispute on the explanation of the verse: “I will fill the number of your days” (Exodus 23:26). R. Akiva explains that each person has a maximum life span, which can be reduced or completed. The Rabbis say that the set life span can even be increased. Tosafot points out that while maximum life span is strongly predetermined (Moed Katan 28a), it can be changed (on rare occasions) by a particularly meritorious act. Regarding wealth, Nidah 16b states that it is indeed determined before birth. On the other hand, Beitza 16a states that a person’s income for the year is set on Rosh Hashana, which implies that it depends on his merits at that time. (How Hashem correlates between merit and dollars is certainly beyond our comprehension.) However, even that can be changed. Otherwise we would not ask for economic success three times a day in Sh’mone Esrei (Barech Aleinu). Berachot 10a tells an incredible story which impacts our discussion. The prophet, Yeshayahu informed the great king, Chizkiyahu that he would die prematurely, because he refused to have children. Chizkiyahu justified himself by saying that he saw through Divine Spirit that the child he was to have would be wicked. Yeshayahu rejected the excuse, saying: “What business do you have with Hashem’s secrets? That which you are commanded (have children), you should do, and what Hashem wants, He will do”. (Two points for determinism.) The gemara continues with the king’s response that he was willing to have children but wanted to marry Yeshayahu’s daughter so that their combined merit might override the pre-determination that Chizkuyahu’s son would be wicked. He rejected Yeshayahu’s claim that it was too late to undo the decree of death, by citing a family tradition from King David, that even when a sharp sword is placed on one’s neck, he should continue to pray for rescue. Indeed, Chizkiyahu did live and marry (and have a wicked son). We see here the complex interrelationship between decrees and the ability to change them. Certainly, on the point of wickedness, no one is forced by decree to sin, as the Talmud (Berachot 33b) states: “All is in the hands of Hashem except fear of Hashem.” However, a prophet may be able to see into the future what a person will chose.Just as we do not know with any certainty why Hashem makes a given decision, so too we do not know exactly which of our actions will alter which aspects of our life for better or for worse. However, we do know the direction needed. As we say on the High Holy Days, “On Rosh Hashanah our decree is written, and on Yom Kippur it is sealed: who will live, who will die… repentance, prayer, and charity can remove a harsh decree.” “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) Being a teacher is a worthwhile endeavor. That way, you may find a good student and learn a few things yourself. - Rabbi Yitzchak Meir of Ger A song is like a parable. One has to understand its deeper spiritual meaning to fathom its application. - Rabbi Moshe of Kobrin The Heavens belong to G-d, but the Earth G-d gave to humankind. The Heavens are heavenly in any event. G-d gave the Earth to humans so that they could make that which is worldly, heavenly. - Rabbi Chanoch Henich of Alexander A parent is more devoted to his child than child to parent. Why? Because this trait is passed from parent to child, dating back to Adam HaRishon. He was the first to bestow it upon his children, but he couldn't transmit parental devotion. - Rabbi Meir Yechiel Levi of Ostrovtsa Rite and Reason by Shmuel Pinchas Gelbard We recite the b'racha of the new moon on Motza'ei Shabbat when one is in a good mood, and wearing his elegant [Shabbat] garments (Shulchan Aruch). The Chayei Adam states: "It is the best manner [in performing] the mitzva to sanctify the moon on Motza'ei Shabbat". REASON The Gemara (Sanhedrin 42a) says: "Whoever recites the blessing on the new month on time, is as if he welcomes the Sh'china (Divine Presence)". Accordingly, it is appropriate to recite the sanctification of the new moon wearing proper clothing... and on Motza'ei Shabbat all are well-dressed (Chayei Adam). REASON The Beit HaMikdash was destroyed on Motza'ei Shabbat and the Sh'china was exiled. So we recite [in Kiddush L'vana] that we are destined to be renewed like the moon. Hence, on the day the Beit HaMikdash was destroyed (Motza'ei Shabbat), we express the glad tidings of the ultimate restoration of Israel and the Sh'china. Ed. note: Some opinions insist that Kiddush L'vana be only on Motza'ei Shabbat. Other opinions express a preference for Motza"Sh, but not as a requirement. According to the GR"A's opinion, (Minhag Yerushalayim), one should take the earliest opportunity to say K.L., without delaying until Motza"Sh (and not to wait until after Yom Kippur, Shavuot, or 9Av either). CORRECTION: It was erroneously "reported" in last week's Torah Tidbits that the Tower of Bavel incident occurred 40 years after the MABUL. It was 340 years after the Flood. Thank you to Benny T (my old army buddy) and others for pointing out the error. No'ach was born in 1056. He was 600 at the Flood. That makes it 1656. Avraham Avinu was born in 1948 and the Tower was in 1996. No'ach was still alive at the building of the Tower, and Avraham was 48 years old. It was exactly then, according to some sources, that Avraham "rediscovered" the One G-d. G'MATRIYA MATCH Whether you start to say TAL U'MATAR on the 7th of Cheshvan (as we do in Israel, or on December 4th or 5th (as is done in Chutz LaAretz), the asking for rain is associated with the Winter season. The G'matriya (numeric value) of Tal U'Matar is 9 + 30 (39) + 6 + 40 + 9 + 200 (255) = 294. The G'matriya of winter, that is CHOREF is 8+6+200+80 = 294. Last year in the TT of Lech L'cha, we included a piece called, "How to daven without bothering others". It highlighted the need to be concerned about Bein Adam LaChaveiro issues even when being immersed in a very "between man and G-d" pursuit, such as davening. There is a statement attributed to Rabbi Yisrael Salanter that sums up this issue well — when you are putting your Tallit over your head, be careful not to whip anyone nearby with your Tzitzit. We include here some of the items from last year's piece in the hopes that a refresher will lead to better shul behavior and therefore, better davening AND better interpersonal relations. Avraham Avinu was in the middle of prayer when he saw visitors and he interrupted his "conversation" with G-d to do Chesed for the travelers. How much more so, that we should not cause others grief in shul, G-d forbid. • If you are the Chazan (Shali'ach Tzibur), do not daven more slowly that what is acceptable, nor faster than what is usual. Do not cause "a burden to the congregation". If you take too long, you will cause others who must go to work to leave before the end of the davening. And if you are davening in a Minyan with a SHATZ that is too fast or slow, don't admonish him in public, but appeal to him gently, after the davening... • Shul is not a club house. An urgent conversation should be taken outside. Can't? Then whisper quietly. • Gabayim are not our slaves. Please put Siddurim, Chumashim, and other S'farim away properly. • Try to keep MI SHE'BEIRACHs short. Even forgo them sometimes. Better to give Tzedaka if you get an Aliya. Guaranteed that HaShem will bless you even without the Gabai's announcement. • Shul is not an election rally. Don't shout out YASHER KO'ACH to the olim, shali'ach tzibur, or kohanim. They'll be happier to receive a personal, quiet, Yasher Ko'ach. • The Silent Amida is exactly that. One may not do that which increases his own kavana if it will disturb others. This includes davening too audibly and clapping periodically to concentrate and focus. • If you see a new face in shul, give him a smile, a handshake, and an offer of assistance in finding a seat, Siddur, and Chumash. • If you have a "Chiyuv" and so does someone else, yield the Amud or Aliya. The merit of that gesture will be a greater "boost to the soul of the departed" than the davening or Aliya. • It is important that the congregation's answering of AMEN be neither to early (Amen Chatufa) nor too late (Amen yetoma). The chazan can help in this area by not prolonging the end of a bracha when it tends to trigger early AMENs. • A chazan must not change the NUSACH of the shul to his personal nusach. • Care should be taken not to walk in front of someone who is in the middle of the Amida. Similarly, one must take care to find a spot for the Amida that will not put others in the position of walking in front of you (be it intentional, inadvertent, or out of ignorance) while you daven. This is especially so when one comes in late and is saying the Amida when others are finished with theirs. This rule is not for the benefit of the davener, but is based on proper respect for the Sh'china (Divine Presence) and is therefore NOT WAIVABLE. • Many shuls recognize the concept of a MAKOM KAVU'A (fixed place, permanent seat) for members (and regulars). Guests in the shul should be mindful not to take someone's seat. Regulars should not fuss about their seat if they find someone sitting in it – especially if they came late. Fights and ill-will should not be the byproducts of one's attempt to daven well in shul. The key is to be sensitive and to yield readily to avoid uncomfortable and upsetting situations. Many shuls have gabbai'im who help seat guests and newcomers, to avoid the problems. MTC Halachic Minutiae with a Message Jews of Eretz Yisrael begin asking G-d for rain from the 7th of Cheshvan. In Bavel, the practice was to wait until 60 days after the beginning of Autumn, since one asks only close to the rainy season, and Bavel did not require as much rain as Eretz Yisrael. Ironically, all of Chutz La'Aretz got locked into the Bavel timetable, so that communities that need rain from 7 Cheshvan are not allowed to ask for it until the beginning of December. The feeling in Israel is that when it comes to rain at this time of the year, we're on our own, and Jews abroad cannot "help us out" with their prayers. A Jew from abroad who is in Israel for the year (the definition of this varies from posek to posek) does ask for rain with the Israel schedule. And the Israeli Jew abroad for less than a year also follows the Israel timetable. Again, psychologically, we feel that the long-term visitor or student is able to add his prayers to ours. And so is the Israeli abroad, unless he'll be absent for more than a year. This state of affairs did not have to be. Halacha could have been that everyone davens for Eretz Yisrael. But it isn't so. Jewish communities abroad have their rain-needs, and that is recognized by the different timing of Tal U'Matar for Israel and abroad. Jews in the southern hemisphere for whom rain would be harmful at this time of year (causing disease-carrying mosquitoes, for example, to proliferate, or causing damage to crops) are allowed not to say Tal U'Matar. But when they want and need rain, if it is when we are not saying Tal U'Matar, they may not either. They would say V'tein Bracha all year round. They can ask for rain in Shma Koleinu. There's more, but take pause to ponder... This Sunday, 11 Cheshvan, marks the yahrtzeit of Rachel Imeinu. As you may recall, in previous years, tens of thousands of Jews thronged to Kever Rachel on this day. Last year, the Barak government closed Kever Rachel to all Jews as a preliminary step in handing over the holy site to the PLO. Only a handful of Jews came to the Beit Lechem Gilo intersection to attempt to pray near Rachel Imeinu and to protest the outrage. This year, with G-d's help, Kever Rachel is open for Jewish prayer. While the Israeli media is pressuring for an immediate IDF withdrawal from Beit Lechem and other cities currently in our hands, it is vital that thousands of Jews again inundate this holy site and claim for all the world to see that Am Yisrael will not surrender! Please see this message as a personal plea to do your utmost to visit Kever Rachel on Sat. nite or Sunday. Of course, the area will be fully secured by the IDF. Egged buses number 163 (bulletproof) from the renewed central bus station in Jerusalem from platform 5 as follows: Sat. night: Every hour on the hour from 7 until 12. Sunday: Every half hour from 9am until 5pm. Although the bus usually follows the route of the 160 (Hebron) bus through town, for 11 Cheshvan this year, the bus will go from the bus station onto Sarei Yisrael, Malchei Yisrael, and Shivtei Yisrael, stopping at bus #1 stops. It will then go to the Beit Lechem Gilo intersection, where additional buses will also be available to shuttle passengers to Kever Rachel. Rachel Imeinu will be happy to see you on other days as well. Kever Rachel is open 24 hours a day for those people travelling in bulletproof vehicles. Egged bus number 163 goes to Kever Rachel at 9 am, 1pm and 5pm daily as per the route above. Return time is 90 minutes after departure. Hava'ad L'ma'an Rachel Imeinu, Shelli Karzen • 02-996-1756 • 056-530-537 Remember: We now are asking G-d for rain with the words V'TEN TAL U'MATAR L'V'RACHA. From the Desk of the Director Dear Torah Tidbits Reader, In this week’s parsha Lech Lecha, Avraham demonstrates both his military prowess and his modesty. After delivering five kings from defeat at the hands of the enemy, he declines the spoils of war. For he does not want it said that the king of Sodom made him rich and declares that he is not prepared to accept even so much as a “thread or a shoestring.” Rabbi Lionel Mirvis, citing Rabba in the Talmud (Sotah 17, Hullin 89a) has noted the significance attributed to these two seemingly insignificant and valueless items: Because Avraham refused a thread and a sandal strap, we were later worthy of receiving the mizvot of techelet (the thread of blue) and the strap of the tefillin. R. Mirvis also points us to the comparable pristine nature of other base elements used in mizvot such as matza and the Arba Minim. Like the thread and the strap, they are organic, being of animal or vegetable origin. In a like fashion, so are the ink and parchment that make up the mezuza and the Torah Scroll. Let one letter fade or an etrog blemish appear and the mizvot cannot be performed. These organic products are, in fact, outgrowths of long and complicated biological processes dependent on many “random” elements and outside sources of energy. These processes, we know, are reflections of Hashem’s intervention, without which the earth would not yield its produce. Thus the techelet, tefillin, and Torah scroll symbolically facilitate our potential to raise the material beyond the mundane. They help us to transcend our earthly environment so that the Divine Presence can dwell among us. And as they did for Avraham, the simple strands can serve as reminders of the Source of all our creative potential – in war and in peace, and wherever we need to maintain a moral social order. Sincerely yours, Menachem Persoff, Director, Israel Center ParshaPix The arrow (top-middle) points roughly FROM Avra(ha)m's birthplace TO Eretz Yisrael, and therefore represents LECH L'CHA. The arrows (one leaving E. Yisrael and the other returning) represent the detour to Mitzrayim because of the famine in E.Y. The compass over the map of Israel stands for G-d's telling Avra(ha)m to look over the whole land, for everything he sees will be given to him... More arrows. Right side under the spool of thread... Avra(ha)m's choice to Lot, when they were parting company: If you choose the right... One more arrow. From the spool of thread (upper-right corner) to the lace of the shoe. Avra(ha)m's oath before the king of S'dom that he will take nothing for himself of the spoils of war, from a thread to a shoe-strap. Lower-left are the crowns of the five kings vs. the four kings, as in the battle reported in Lech L'cha. G-d took Avra(ha)m outside and showed him the multitude of stars... so will be your descendants... Represented by the observatory in the middle of the Pix. Lower-right are the three kinds of animals that were cut in half and the bird that was not cut. This leaves us with the keep off the grass sign in the upper-left. Let's leave that one unexplained and make it a PPP. Your correct solution (and to TTriddles below) can win you a prize or two. 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 (No'ach) TTriddles: [1] Jim Nabors, Zorba, Sweet Pop... [2] In what country did buttons originate? [3] Go out and see what's read [4] Children of Rakeffet, Chernofsky, Schoffman, Gispan, Tzadok... And the envelope please... [1] This seemed to be an easy TTriddle (for a change), as many solvers solved it correctly. Jim Nabors played obnoxious marine GOMER Pyle in the comedy series of the same (or similar name). Zorba, of course, is a Greek, from YAVAN. Sweet and Pop are two types of corn, in Hebrew, TIRAS. GOMER, YAVAN, and TIRAS, along with MAGOG, MADAI, TUVAL, and MESHECH were the sons of YEFET. [2] Similarly, KAFTORIM (buttons) descended from MITZRAYIM, Egypt. [3] Surprised no one sent in a correct solution for this one, especially since I think I've used it before. GO OUT stands for KI TEITZEI and SEE stands for Parshat R'EI. What's read as the Haftara for parshat No'ach is the combined Haftarot of Ki Teitzei and R'ei. And there are years when R'EI is Rosh Chodesh that some communities read the special Haftara of Rosh Chodesh on that Shabbat and double up on Ki Teitzei, which then ends up having the same Haftara as No'ach. [4] This one was also used in the past, then beginning with the family of Tz'lofchad who had five daughters. The families mentioned in the TTriddle also have only daughters. No sons to the parents and NO'ACH (brother) to any of the many girls referred to in the TTriddle. And that's it. Slim pickings, as we say. But thank you to the many people who "play" the TTriddles each week. As much satisfaction as there is in making the TTriddles, it is the correct and incorrect solutions of TT readers that really makes it fun. You know the old saying... What's the fun of a TTriddle if no one tries to solve them. This weeks TTriddles: [1] Avraham & Yosef each said it to a king [2] Indication that the work of the 15th century scholar R. Yehoshua Boaz b. Shimshon of the house of Baruch was holy [3] His names (one in No'ach, and the other in Lech L'cha) equal 294 and 351 [4] And here's a preview of next week... [5] Six in P'sukei D'zimra. Name the other four [6] Confused lizard, cloud authority, and hospitality pages Israel Center Notes: 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 FYI notes, onset, seton (old-time medical term - you don't really want to know), steno, stone, and tones are anagrams of NESTO NESTO’s Board led a lively and entertaining program on Tuesday, October 16 at the Israel Center. The name of the game was Whose Line is it Anyways? It included acting, singing and role-playing. The Board demonstrated true leadership qualities and proved beyond a reasonable doubt that they are a most capable and responsible group. It was an extremely enjoyable evening for the 25 of us involved. Kate Deutsch, one of those dedicated Board Members who helped plan and run this awesome event, had the following to say: Hey everyone, I just wanted to share the amazing time we had this Tuesday at NESTO’s “Whose Line Is It anyways?” The Board Members (David, Michelle, Jeremey and Kate) put on the funniest show ever! Between translating conversations that took place in foreign languages, to singing love songs to the audience, we managed to almost learn the ABCs. We had a marvelous time impersonating monkeys, hippies, and pizza delivery boys. Even Josh, our Director, showed amazing singing talents as he sang a teary love song to David. The audience was also able to get in on the act, and act they did... to our profound amusement. After weeks of searching and interviewing for possible candidates for the Assistant Director position, we, at NESTO, are pleased to introduce Chave Abrahams as the new Assistant Director. Chave comes to us with years of experience with youth groups and is sure to be a tremendous asset to NESTO. Chave was born in England and made Aliya 3 years ago. She has been a madricha for the one-year program at Jerusalem's Midreshet Moriah and is currently studying towards a Masters Degree in Management of Non-Profit Organizations at Hebrew University. Welcome aboard, Chave!! NESTO’s membership cards will be distributed this coming Tuesday and our next event. This card entitles our members to discounts at most NESTO events and Shabbatonim as well as a 10% discount at various eateries and stores in Jerusalem. For all those who haven’t signed up yet, the cost of membership is 60¤ for the year. NESTO would like to take this opportunity to publicly thank David Miles, one of our truly talented Board Members, for designing and printing these cards. Just a few more bits of information about NESTO’s upcoming events. Tuesday Oct. 23 we will be hearing a presentation from Yeshara Gold, the Director of Kids4Kids. This organization provides support and help to all those unfortunate young victims of terror here in Israel. We will be discussing what NESTO can do to help these children. Motzei Shabbat Parshat Lech Lecha the Israel Center’s Teichman Youth Lounge will be hosting NESTO’s movie night. The fun begins at 7:30pm. There will be lots of popcorn and drinks for everyone. Don’t miss it! If you haven’t marked it off in your calendar already, then do so now!! Shabbat Parshat Chayei Sara, November 9-10, NESTO will be having their first Shabbaton of the year. The theme of the Shabbat will be ZIONISM IS not RACISM?? NESTO’s response to the UN Durban Conference. You can register for the Shabbaton by calling Naomi or by email NESTO has decided to change the format of our TT’s page. From here on, the kids will write part of the NESTO page themselves. This column will be known as THE KIDS' CORNER, and will be a chance for members of NESTO to have their voices heard. Yoel Kahn, a devoted NESTO member, will be in charge of this column. Without further ado, here’s Yoyo: O.K. Kids, this half page is going to be done by the Kids, and only by the Kids. Do you want to know what will be in it? Anything that I approve (well, not really, Yoyo, the truth is anything that WE approve) will be printed. It can be stories, quotes, jokes, poems, etc… Remember that whatever you want you can get so long as it is done properly and appropriately. If you have any ideas, requests or suggestions please come and see me and I’ll be glad to listen. Shabbat Shalom, Josh, Chave, and Naomi The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 spodek@netvision.net.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 with Scholar-in-Residence: Rabbi Emanuel Quint is booked solid (Since it is possible that there might be cancellations, you can call and be put on a waiting list. See? We told you to sign up early!) People in walking-distance of the Center are invited to join our davening and/or shiurim. Mincha & Kabbalat Shabbat is 4:25pm. Pre-davening shiur on Shabbat morning at 7:30am, davening at 8:00am followed by Kiddush, shiur, and Mincha Gedola. Shiur at 3:15pm + Mincha LAST CALL Destination: NETANYA • Spend a unique day in a unique city • Wednesday, October 31st 8:00am to 7:00pm (approx.) • Guide: Peter Abelow • Meet Netanya Mayor Miriam Feierberg • Tour famous Laniado Hospital and Sanz Medical Center and hear about its newest facilities • Find out about the one & only "Gemach on Wheels" • Fascinating tour of MASSUAH a museum in the midst of an institution for the study of the Holocaust • 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. Come with us to Paradise! We hope you will participate in a 2-day tiyul in Paradise, in the new beautiful Paradise Negev Be'er Sheva Hotel Touring all the way down towards Be'er Sheva. Wonderful dinner and great evening program. On Thursday morning we will visit many special places within Be'er Sheva and then in Paradise we will celebrate Thanksgiving with an elaborate, elegant dinner with "all the trimmings", Turkey, cranberry sauce, pumpkin, apple pie and more. An experience you won't forget for a long time Wednesday & Thursday,Nov. 21-22,'01 • Leave Wed. 8:00am, return Thurs. late afternoon Bring lunch for Wednesday. Call to reserve; cost to be announced • Shulamit's tiyulim are always treats; come! you'll also enjoy her delicious sweets. Save these dates... (watch for further details) Tuesday, November 13th, 3:30-9:00pm The Magical Jewish History Tour Another - but different - fresh & exciting visit to the Israel Museum, armed with Tanach & Mishna. Discover some of the many treasures that await you among the museum's exhibits with Barnea Levi Selavan Thursday, November 15th • Erev Rosh Chodesh Kislev • 1:00-3:00pm Pre-Rosh Chodesh Luncheon Plus Tuesday, November 27th A very special Tiyul to Tel Aviv with David Magence New and unusual places Artzeinu Tours in conjunction with the Israel Center presents... One-day tour of the Jerusalem Corridor and the Judean Sh'feila TUESDAY, NOVEMBER 6th, 9:00am-2:00pm We leave Jerusalem for the Judean Sh'feila through the ancient route from Jaffa to Jerusalem. We stop at Hirbet Meitzad, and then at Shaar HaGai, the Eshtaol Fores. Next we enter the Presidents' Forest and the Derech Ha'P'salim arriving at ancient Beit Shemesh and then to ancient Tel Azeka. From here, we see Park Britannia and travel back to Jerusalem on the ancient route from Beit Guvrin or Ashkelon to Jerusalem. English language guide. Length of trip is approx. 5 hours (from Jerusalem to Jerusalem). 188NIS/$41 (min. 23 people; if more than 30 people are in the group, the price will drop to 169NIS/$37 per person). Non members add $7 p/p • Two other one-day trips (different from this one and each other) to the Dead Sea - Ein Gedi area are planned for December and January. Watch for details. Educational Seminars on Wheels with outstanding tour guide HAIM SIDOR [1] Thursday, November 8th, 8:15am to 8:15pm (approx.) • Caesaria - antiquities, Hannah Senesh film and Sdot Yam Caesaria Museum OR Recanti Caesaria Exhibition OR Glass Bottom Boat! (different options will depend upon weather and time considerations) • 199NIS/$46 (non members add $8 p/p), all entrance fees included {2] Thursday, November 29th, 8:15am to 8:15pm (approx.) • Akko - Prison / Crusader City / Port / Walk Along the walls / The Tunisian Mosaic Synagogue / Stories of the Jews of Akko (Ramchal/Rishonim/Nachman M'Breslov) cost:175NIS/$40 (non members add $8), all entrance fees included Call the Travel Desk (see above) for Schedule of Artzeinu Daily Tours, Also... Watch TT for announcements of tiyulim during Chanuka, the last week in December, January and other dates Travel Desk Specials Sheraton Moriah - Tel Aviv mid week and weekends thru October 31st 499NIS per couple per night B/B 1 child (2-12) in parents room free of charge Sheraton Moriah Eilat Oct. 18-21 and Nov. 1-11 (min. 2 nights) 550NIS per couple, double room, per night, B/B 1 child (2-12) in parents room, 90NIS/night Herod's Palace Eilat Midweek Oct. 11-31, 550NIS B/B per couple per night (min. 2 nights) Nirvana Dead Sea Midweek in October 399NIS per couple per night B/B B/B = Bed & Breakfast • H/B = Half Board (breakfast and one other meal) 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! 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 3:15pm • Rain, Rain, Come Again! Controversies regarding the date for reciting TAL U'MATAR with Rabbi James I. Gordon • Drinks available • Mincha follows the Shiur Motza'ei Shabbat, 8:30pm • Halachic & Hashkafic issues from the Parsha (going & coming) with 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 10:30am (women)Let's really Learn Chumash with Tonia Frohwein 11:30am • (men & women) • Parshat HaShavua • Shprintzee Herskovits 12:30pm • Great Jewish Stories • Rabbi David Zitter Sunday, October 28th, 8:00 THE MATZAV: Practical body-based tools and exercises to handle stress, panic, depression and other unwanted and feared responses by Immanuel Yosef Legomsky MA Neurotherapist Director:Menucha V'Simcha Neurofeedback Clinic 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, Oct. 29 (Women) •Rejoicing in the Mitzva of Yishuv Eretz Yisroel followed by discussion with Aviva Nissim Oct. 29, 7:30pm • NLP workshop: Motivation: Discover your personal motivation strategy Learn the 4 ineffective ways people motive themselves and how you can correct them • Rabbi Shlomo Kory Oct. 29, 8:00-9:30pm •M.A.S.K. - Biweekly Parent Support Group (02-586-7289), Child at Risk? Sharpen Your Parenting Skills with Dr. Judy Belsky Oct. 29m (on the occasion of his 6th yahrzeit), 8:00pm• The final appearance of Yitzhak Rabin at Beit Agron Press Center and the warning that he issued... "THE DANGER OF A PALESTINIAN ISLAMIC TERROR STATE" ...and how real that danger remains today• David Bedein Media Analyst TUESDAY 9:00-9:50am •TORAH TOPICS, Root and Development of Jewish Identity •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 Tuesday, October 30th, 8:00pm • Mini-Series on Judaism & Psychology • Freud and Torah: Clash or Mesh? with Dr. Naphtali Fish, Clinical Psychologist, Director, Nachat Ruach Institute WEDNESDAY 8:30am (women) •T'HILIM WORKSHOP Eshet Chayil Foundation with Sara Wurtzel 9:30am •Towards a More Meaningful Davening Experience •Dr. Joel Luber 10:30am •Break the Fear Habit... And Live! withAlan Romm P.C. 3:00pm • Women in Tanach with Pearl Borow 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 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 THURSDAY 9:30 and 10:30am • 2 Shiurum 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 with Phil Chernofsky 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) Also on TUESDAYS at the CENTER Two Tuesday morning classes at the Israel Center by the Yad Yaakov Center for Jewish Education Separate fees. Call (02) 652-4601 for further information 9:00-10:30am •The Journey of the Soul in Biblical Stories •Rabbi Yosef Leibowitz 10:30-11:30am •Rambam's Shmoneh P'rakim (8 chapters) •Rabbi Yosef Leibowitz UPCOMING Friday, November 2nd - In-House Shabbaton at the Center People in walking distance are invited to join the Shabbaton participants for davening (Mincha at 4:25pm) and for Oneg Shabbat/play/discussion at 8:00pm Shabbat, November 3rd - In-House Shabbaton at the Center People in walking distance are invited to join the Shabbaton participants for pre-davening mini-shiur at 7:30am, davening/drasha/Kiddush/shiur from 8:00am mini-shiur (2:45), shiur (3:15), "regular" Mincha or Shabbaton session (4:15) Motza'ei Shabbat (and Sunday), November 3 (and 4) Exhibit • Talk • Sale of old prints and maps of Eretz Yisrael -• The Damascus Gate - Bab El Amud (Gate of the Column)• The northern entrance to Jerusalem (Sha'ar Sh'chem, to us) •Lithograph by David Roberts (1796-1864), one of the most noted and admired architectural and landscape painters of his time.• Hundreds of items will be on display (many are available to purchase at affordable prices) • Exhibit opens on Motza'ei Shabbat at 8:00pm and will close on Sunday at 6:30pm• Come on Motza'ei Shabbat, November 3, 8:30pm to hear the fascinating and informative story of the collection by the collector – Menashe Hus Sunday, November 4th, 8:00pm Tzvi Fishman will read short stories from his new book "Days of Mashiach" (author of Tuvia in the Promised Land) Monday, November 5th, 8:00pm (women only) Music - a "SHIR" delight Classical Chasidic Nigunim with Chana Yaffe New Programs in Options [1] Introductory Lecture - FREE •ALONE AND GROWING OLDER with Geriatric Social Worker, Leah Abramowiz Monday, 19th Cheshvan, Nov. 5th, 4:00pm (possibility of forming a self help group for people on their own) Topics for discussion will include: Challenges as we mature; Maintaining good health; Assuring positive relationships with those dear to us; When, how and why to enter a senior facility [2] Two popular lectures: (Wed. at 4:00pm) Tips on Improving Memory (Nov.14) Meaningful Living vs. Just Existing; (Nov.28) • 20NIS per lecture •For more info, call Ester, 053 231951 Thursday, November 8th, 2001 from 8:00-10:00pm Breakthrough to Success This is important to everybody because we all want to be successful, but not everybody is willing to pay the price! Yet it only takes small changes in our performance to get big changes in our results. This topic will be presented by Dale Carnegie Training, an international organization operating in over 120 different countries with more than 6 million graduates world wide." For additional information, call 055-777-684 Day of the week, time of day, starting date - all to be determined by participants New in this country! • For Parents, Therapists, Teachers Philosophical Counseling workshop on Parent Effectiveness training Interested? Call: (02) 671 6059 and/or 056-302-216 for details Sunday, November 11th, 8:30pm Come celebrate a dynamic & inspirational evening with Jerusalem's No. 1 all-women's band... Tofa'ah OU ISRAEL CENTER Seymour J. Abrams • Orthodox Union •
Jerusalem World Center This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel TT is published and printed "in house" at the Israel Center [The
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