Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #498 Ranges are for THU-THU, 28 Kislev - 5 Tevet 5762 (December 13 - 20, '01) 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 - 4:01*pm (Earliest - 3:38pm) Havdala - 5:18pm (Rabbeinu Tam - 5:54pm) Earliest Shacharit 5:25¼-5:29½am Sunrise 6:25¼-6:29½am (6:30½-6:34¾am) Sof Z'man Kri'at Sh'ma 8:59-9:03am (8:11-8:15am) Sof Z'man Shacharit 9:50-9:54am (9:18-9:22am) Chatzot (halachic noon) 11:33½-11:36¾am Mincha Gedola (earliest Mincha) 12:04-12:07am Plag Mincha 3:37 - 3:40pm Sunset 4:41½-4:44pm (4:36-4:38½pm) FOR JERUSALEM ONLY (and other places, such as Petach Tiqva, where Shabbat candle lighting is generally 40 minutes before sunset): Shabbat Candle lighting is 4:01pm. Chanuka candles go before Shabbat candles. If you want to stick to the posted times, so be it. It won't break a routine and it is less likely to confuse anyone. On the other hand, there is an acceptable practice to delay the Shabbat candles until about 4:20, and to light Chanuka candles right before the Shabbat candles. Don't let this confuse anyone. The delay of 20 minutes is not mandatory, of course, but it does serve to emphasize that Chanuka candles SHOULD BE lit on the later side, closer to sunset. Remember, this MAY NEVER be allowed to encroach upon Shabbat. One must be very careful of that. On the other side of Shabbat... Although Shabbat is out at 5:18pm, many shuls will daven Maariv on Motza'ei Shabbat as early as 5:04pm. This is late enough to say the SH'MA in its proper time, but early enough that one will end Shabbat and be ready to light candles without undo delay. Minhag Yerushalayim (based on the Vilna Gaon's practices) is to attempt (without stepping on Shabbat's toes, so to speak), light as soon after sunset as is Shabbat-ly permissible. Setting up one's Chanukiya on Friday is a proper thing to do, as this will not cause additional delay on Motza'ei Shabbat. Where this is not feasible, at least one should have his candles or oil-wicks-etc. close at hand so that no unnecessary delay diminish from the small part of PRIME TIME that we are able to achieve. Of paramount importance, theugh, is to be sure that Shabbat is really over - on the clock as well as with one's saying of ATA CHONANTANU or at least BARUCH HAMAVDIL. 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. With the actual (astronomical) Molad on Friday night, the moon will first be visible on Motza'ei Shabbat. This means that if we had a Sanhedrin today, it is most likely that Rosh Chodesh Tevet would be Sunday — which it is! The announced Molad is around noon on Shabbat. Therefore, Tuesday night, December 18th is the first opportunity this month for Kiddush L'vana. For those who wait until 7 full days after the Molad, and for those who say K.L. only on Motza'ei Shabbat, the best opportunity will be next Motza"Sh, Parshat Vayigash, December 22. As mentioned elsewhere in this issue, omitting Yaaleh V'Yavo from Birchat HaMazon does not invalidate it. Davening (the Amida) is different. If you skips Yaaleh V'Yavo from the Amida of Shacharit or Mincha, you must repeat the Amida. Omitting at Maariv does not require repeating, because Sanhedrin never proclaimed Rosh Chodesh at night. Because Chanuka is a rabbinic holiday, omitting Al HaNisim from the Amida does NOT invalidate it. If one remembers the omission before "stepping back", Al HaNisim can be said before Y'H'YU L'RATZON. O' Dreidel, Dreidel, Sivivon... It's such a small part of Chanuka. It isn't a mitzva or anything like that. It's a toy! Yet the dreidel, a.k.a. sivivon, conveys an important message, if you are tuned in to it. NUN, GIMMEL, HEI, SHIN. Remember that from your "previous life"? A great miracle happened THERE! There, in Eretz Yisrael. Remember seeing your first PEI-dreidel? Maybe you saw one when you were still living in Chutz LaAretz. Maybe you only heard of the Eretz Yisrael version of the dreidel until you came on Aliya. Most "plain" dreidels here have a PEI instead of the SHIN. Some of the fancy ones in tourist shops (how many of you remember what a tourist is?) and jewelry stores still have SHINs in the hopes of selling them abroad. NUN, GIMMEL, HEI, PEI. Sounded funny at the beginning. Took time to get used to it. (Ironically, the game of dreidel requires paying up if you get a SHIN. SHALEIM, pay, or the Yiddish word begin with a SHIN. And here, you have to PAY if you get a PEI. The languages switch, but the game is the same.) Pardon the digression. The point? The point is that the dreidel makes the point of where the Chanuka events took place. They took place here, in Eretz Yisrael. Or, there, in Eretz Yisrael. Depends what's here and what's there to you. Either way, one becomes aware of the Eretz Yisrael factor in the Chanuka story. The Purim story can be almost anywhere. Actually, it has been in many places. We've had many Purims in our History. And the Egypt that oppressed us in the pre-Pesach time has also known other venues. But Chanuka is Chanuka. It could only happen in Eretz Yisrael. And therein lies a criticism. Pesach and Purim cannot be "and they lived happily ever after" stories. Because we were still in exile after those redemptions. But Chanuka could have been that kind of story. Instead of the restoration of a false kingship and a shaky autonomy, we could have been celebrating the Complete Redemption. Except that most of the Jews were not living in Eretz Yisrael at the time. Majority did not heed the call to return 200 years before the Chanuka story. So as wonderful and miraculous as the victories were, they were seriously flawed. Jews should have come flocking back to Eretz Yisrael at the time of Ezra and Nechemya. They didn't. Maybe the Chanuka victory and miracles should have brought the Diaspora Jews home, but they didn't. Does this picture look, feel, and sound familiar? Perhaps, the Complete Redemption will (can) only happen when Jews react "correctly" and positively to the partial redemptions. BAYAMIM HA'HEIM, BAZ'MAN HA'ZEH. Sedra-Stats 10th of 54 sedras; 10th of 12 in B'reishit Written on 254.6 lines in a Sefer Torah The sedra is a single, long (the longest in the Torah) Parsha (P'tucha, open) 146 p'sukim - ranks 8th (5th) tied with B'reishit 2022 words - ranks 3rd (2nd) 7914 letters - ranks 2nd (first) Mikeitz's p'sukim are unusually long for a big sedra. That's why it is so high in the rankings for words and letters. Meiketz is THE Chanuka sedra. 70.5% of the time, it is read on the single Shabbat Chanuka. 18.4% of the time, it is read on the second of the two Shabbatot Chanuka. Only 10.1% of the time is it not read on Chanuka, but the very next day (as it is this year). But Mikeitz is still THE Chanuka sedra. There is an elaborate REMEZ to Chanuka from Mikeitz that uses It involves the first several p'sukim in the sedra, letter by letter, forming RASHEI TEIVOT, the initial letters of a summary of the laws of Chanuka. The number of words in Mikeitz is given as 2025, which is NER (numeric value of candle) times 8 plus 25 for the 25th of Kislev. (Our count of the words is 2022 - I have no explanation for the discrepency.) One commentary sees in the description of the scrawny cows devouring the fat cows an allusion to one of the miracles of Chanuka - You gave over the mighty into the hands of the weak. Mitzvot Contains none of the 613 mitzvot Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 14 p'sukim - 41:1-14 Two years have passed since the wine steward had promised to tell Par'o about Yosef. Extra years of languishing in prison, for putting too much faith in a human at the expense of complete faith in G-d (and possibly creating a Chilul HaShem in Yosef's case, because of who he was). Par'o has two dreams - 7 emaciated cows consuming 7 fat cows without showing the effect of their "meal", and 7 scorched ears of grain consuming 7 fat, good ears. These dreams upset him very much. He summons his counselors who fail to ease his mood with their unsatisfactory interpretations. The wine steward remembers Yosef and approaches Par'o with his story. "With us there was this Jewish kid..." Par'o orders Yosef's removal from prison and Yosef is prepared to meet Par'o. [SDT] Rashi points out (actually, he curses) that wicked people, even when they are acknowledging good that was done on their behalf, will belittle those to whom they owe a debt of gratitude. The Wine Steward refers to Yosef as a NA'AR (connotation of a fool), IVRI (a foreigner who doesn't belong amongst us), EVED (a slave unworthy of leadership). [SDT] There is a Tradition that Yosef was "remembered" on Rosh HaShana and removed from prison to the palace of the king. What happened to Yosef was part of the Divine Plan for enslavement and subsequent redemption of Bnei Yisrael. Perhaps, this gives Rosh HaShana one of its claims to be called ZEICHER LI'TZI'AT MITZRAYIM, commemorative of the Exodus, as we say in Kiddush. [SDT] When Yosef was brought before Par'o, the Torah tells us that he shaved. Rashi says that it was a sign of respect to royalty. Some say that Yosef was a NAZIR, and he did not drink wine or cut his hair. Nonetheless, he shaved for Par'o. Levi - Second Aliya - 24 p'sukim - 41:15-38 Par'o tells Yosef about his dreams (making some significant changes which Yosef corrects, thus signaling to Par'o the Divine origin of his dream interpretations). Yosef tells Par'o that his two dreams are in fact a single message from G-d of His intention to bring seven years of plenty which will be followed by seven years of devastating famine. The years of plenty will not even be remembered (unless measures are taken to properly prepare for them). The doubling of the dream indicates that the events are soon to occur. Yosef suggests what to do during the years of plenty to prepare for the famine. Par'o is highly impressed by the godly person, Yosef. Shlishi - Third Aliya - 14 p'sukim - 41:39-52 Par'o, convinced that Yosef is the wisest person around, appoints him as viceroy over all of Egypt. Par'o gives Yosef his royal ring and special garments (again garments!) and parades Yosef through the streets so that the Egyptians will know of the authority the king has given Yosef. Yosef is given Osnat as a wife. (Some say that she was Deena's daughter.) At age 30, Yosef is master over Egypt. Osnat bears Yosef two sons, before the years of the famine - Menashe and Ephraim. R'vi'i - Fourth Aliya - 23 p'sukim - 41:53-42:18 The seven years of plenty end and the famine begins. All neighboring countries are devastated by the famine, but Egypt has prepared well. Yosef manages the distribution of food supplies and amasses great wealth for Par'o. Meanwhile, Yaakov, aware that there is food in Egypt, sends "the brothers" to buy provisions. (Only Binyamin remains at home.) [SDT] The Torah says that Yaakov SAW that there was plenty... Rashi asks: What is the meaning of SAW; would not HEARD be more accurate? Rashi answers that Yaakov SAW in a prophetic-like vision that there was plenty in Egypt. Rashi adds that this was not full, clear prophecy, as Yaakov still did not SEE that Yosef was on the scene. [SDT] The Gemara in Taanit says that Yaakov and family were still well-supplied with food at this stage in the famine. Yet he sent them to Egypt, rather than inflame the jealousy of others. When others have not, it is improper to flaunt what you have. Yosef sees his brothers, recognizes them, (they do not recognize him,) and remembers his dreams. He treats them harshly and accuses them of being spies. They deny the charges and tell Yosef of their family history and honorable intentions. [SDT] Rashi says that the brothers (unknowingly) uttered a true, prophetic statement saying "we are all the sons of one man". Consciously, they were talking about themselves. But the statement is very true when Yosef is included - We are ALL... Yosef proposes a test of their sincerity - they must bring their younger brother down to him. He locks them up for 3 days to "think things over". [SDT] B'ZOT - with this you shall be tested. Yosef said that the children of Israel will be tested B'ZOT. B'ZOT = 2+7+1+400 = 408. The three major "tools" to achieve forgiveness from G-d are T'FILA, T'SHUVA, TZEDAKA. This is what we say in Musaf of Rosh HaShana and Yom Kippur. Some machzorim have another set of words printed above these three. They are not said, but they are there. Prayer = KOL (voice). Repentance is aided by TZOM (fasting). And TZEDAKA is performed with MAMON (money). Each of these three words is numerically equal to 136. 100+6+30 = 90+6+40 = 40+40+6+50. The identical G'matriya of the synonyms speaks of an equality of significance in the quest for Divine forgiveness. Add them up and you find 136+136+136 = 408. B'ZOT TIBACHEINU - This is how we are tested - with Prayer, Repentance, and Acts of Kindness are the Children of Israel tested. Chamishi - Fifth Aliya - 35 p'sukim - 42:19-43:15 Yosef tells them that one of them shall remain as a hostage (Yosef selects Shimon, so as to split the dangerous team of Shimon and Levi) and the others are to return to Canaan to bring "the little one" down to Egypt. The brothers express sincere remorse for what they had done to Yosef (considering their present predicament as a punishment for that). Reuven says the equivalent of "I told you so". All are unaware that Yosef is listening and understanding their conversation. Yosef goes off on his own and weeps (for what he is putting his brothers through). Yosef commands that their bags be filled with food and that their money be returned to them as well. When each brother opens his sack, he is frightened to find his money there. They return to Yaakov and report to him what has happened. Yaakov laments the loss of Yosef and now Shimon and announces that he will not risk losing Binyamin as well. He refuses to permit his sons to return to Egypt, in spite of (or because of) Reuven's ridiculous suggestion that his own sons be put to death if anything happens to Binyamin. [SDT] The Gemara says that the curse of a wise (righteous?) person, even made conditional, comes true (in some way or other). Reuven offered that his sons should die if Binyamin is not returned. The offer was refused. Binyamin did return to his father. Nonetheless, Reuven said something he should not have said. His "two sons" are seen as referring to two famous descendants of Reuven who DID die - Datan and Aviram. One has to be exceedingly careful of what one says! The famine in Canaan intensifies and Yaakov finally agrees to entrust Binyamin into the hands of Yehuda for the return trip to Egypt. Yaakov gives them twice as much money as they will need and sends gifts of the finest spices to the "Egyptian leader". Yaakov blesses his sons; they return to Egypt and present themselves to Yosef. SHISHI - Sixth Aliya - 14+22=36 p'sukim - 43:16-44:17 Yosef sees Binyamin and tells his attendant (probably Menashe) to prepare dinner for them all. The brothers fear the summon to Yosef, convinced that it has to do with the returned money from the previous trip. They tell Yosef what had happened in order to forestall his anger. Yosef asks them about their aged father. The brothers bow to Yosef, thus fulfilling the essence of his dreams. Yosef sees Binyamin, asks about him and blesses him. Yosef is having a hard time controlling his emotions. He cries in private again, washes his face and returns to the brothers. At the dinner he seats his brothers in age order (which alarms them - "How could he know?"). He gives them gifts, more to Binyamin. (Yosef was creating the potential for jealousy so that the brothers would be put into a similar situation as previously. This sets the stage for "complete" repentance.) He next orders that food and their money be put into their respective sacks and that his (Yosef's) special cup be placed among Binyamin's baggage. He sends the brothers on their way to Canaan, and then sends his "man" after them to accuse them of stealing the cup. The brothers are appalled by the accusation and pledge that if the cup is found with them, the "guilty" party shall be put to death and the others would become slaves to Yosef. Yosef offers to enslave only the guilty one; the others would be free to go. The search reveals that Binyamin has the cup. Yehuda, as spokesman, offers that all should become slaves. Yosef insists that only Binyamin should remain; the others should return to their father. Once again, the brothers can go to Yaakov - without one of Rachel's sons and claim extenuating circumstances. The potential for real T'shuva. Will the brothers see this as an opportunity to save themselves and claim that they were powerless to do anything, or will they stand up to this enigmatic ruler of Egypt and be prepared to fight for Binyamin. In classic "cliffhanger" style, the parsha ends with this question. One must stay tuned to the same station, same time next week, for the answer. When we have a Three-Torah Shabbat, Shishi and Sh'vii of Parshat HaShavua are combined as Shishi. Parshat HaShavua is completed in six Aliyot in the first Torah. The first Torah is then rolled up and "dressed" and then the person receiving Sh'vii is called up to the second Torah. The Rosh Chodesh portion, which is usually the Maftir of Shabbat - Rosh Chodesh becomes the seventh Aliya. Sh'vii (second Torah) - 7 p'sukim - Bamidbar 28:9-15 Chapters 28 and 29 in Bamidbar (Parshat Pinchas) deal with the daily and Musaf korbanot in the Mikdash. The Musaf of Shabbat is two p'sukim long. Minimum Torah reading portion is 3 p'sukim, and that is why we do not read Shabbat's Musaf on a weekly basis. Since the 2 Shabbat p'sukim are followed by the five that deal with Rosh Chodesh, both portions are read for the Maftir on Shabbat Rosh Chodesh. Notice that the Musaf of Shabbat is an expanded version of the weekday sacrifices and Rosh Chodesh's Musaf is like those of the Chagim. Makes sense when you think about it. Six days... and on the 7th - Shabbat is one of the days of the week and the unique one among them. The Chagim belong to the Jewish calendar, which is based on the months and Rosh Chodesh. After the reading in the second Torah, the third Torah is placed next to it and the CHATZI KADDISH is said. Then the second is rolled and "dressed" and the Maftir is called to the third Torah. Maftir - 6 p'sukim - Bamidbar 7:18-23 Chapter 7 in Bamidbar is the longest perek in the Torah (89 p'sukim). It supplies the bulk of the Chanuka Torah readings. Our Sages made a very strong connection between the (re)dedication of the Beit HaMikdash by the Chashmona'im and the original dedication of the Mishkan. (In addition to the more obvious connection, Tradition tells us that the work for the original Mishkan was completed on the 25th of Kislev, but the dedication was postponed until the first of Nissan, in honor of Yitzchak Avinu. Not exactly fair to the 25th of Kislev, which missed out on the honor of marking the celebration of the dedication of the Mishkan. It is as if G-d told the 25th not to worry - in the future it will mark the rededication of the Mikdash.) Hence, the choice of Torah readings. Specifically, this year we read, On the sixth day, the leader of the children of GAD, Elyasaf b. D'u'el... Haftara - 21 p'sukim -Zacharya 2:14-4:7 The special Haftara for Shabbat Chanuka preempt the regular Haftara of Parshat HaShavua. The opening words of the Haftara are G-d's promise to dwell among us. This is the purpose of having built the Mishkan and the Beit HaMikdash in the first place, and this is the purpose of rededicating it, as was done on Chanuka. The Haftara contains the vision of olive oil miraculously flowint into the gold menora flanked by olive trees. This vision is the basis of the emblem of the State of Israel. This is particularly significant in light of the interpretation of the vision. The message to the king, to Jewish leaders in general, is that our success is not measured by might and power, but rather by the spirit of G-d. This was an important message for the Chashmona'im and it remains a vital message for the leaders of the modern State of Israel. The Haftara is "borrowed" from B'ha'alo't'cha, the Menora being the obvious connection. Chanuka has parallels throughout history. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 115 (part three) • Distancing the Tort In this our last lesson dealing with Reuven distancing the tort he commits from Shimon’s property we shall commence with Reuven giving off noxious odors and particles from his property. If Reuven is close to an area that was inhabited before he wished to commence his activities, Reuven may not maintain a permanent threshing floor and other activities that give off noxious odors and/or chaff, unless they are at least 90 feet from the nearest inhabitants. If Reuven commenced his activities and then the area becomes inhabited, Reuven will have to move his facilities to the prescribed distance from the inhabited area, and after he does so, the other inhabitants will have to compensate Reuven for moving his facilities. If it is a nonpermanent threshing floor, or Reuven does other activities that will raise dust or other particles, Reuven should do so at a distance so that the particles will not reach his neighbors, even with an ordinary wind. Reuven must keep his food processing facilities, and tanneries at least 90 feet from the nearest inhabited area. A tannery may be set up only if it is in a direction where the wind will not carry the odors to the populated areas. Reuven on his property works with blood or meats and the like and birds come for the meat, carrion, or blood, and their noise or shrieking or their bloodied feet cause Reuven's neighbor Shimon harm because he is a sick or sensitive man, or cause damage to Shimon's fruit when the birds alight on his fruit trees with their bloodied feet. Reuven must cease such activities unless he does it at a distance that will not cause such damages. The topic of trees is commonly brought up between neighbors. Reuven's field is planted with vines or trees. Shimon, Reuven's contiguous neighbor, then wishes to plant vines or trees on his own property close to Reuven's vines or trees. Shimon must plant his vines or trees at least seven feet away from Reuven's vines or trees. If there is a fence separating the properties, then Reuven cannot acquire an easement over Shimon's property and each may plant right up to his boundary. If both Reuven and Shimon decide to plant trees and vines close to the boundary between their properties, each should plant at least three-and-one-half feet from the boundary. Each community must establish standards for the distances to separate vines and trees. If Reuven's tree overhangs Shimon's property, Shimon may cut away the branches of Reuven's tree to a height sufficient to permit Shimon the use of an ox to pull a plow beneath the tree or the height necessary for a machine to pass with a driver thereon. If the tree throws an excessive shade or drops leaves onto Shimon's property, Shimon may cut off all the branches overhanging his property. Similarly, if Reuven's tree overhangs Shimon's irrigated field or an orchard planted with trees, Shimon may cut down all the branches overhanging his property. If Reuven's tree overhangs a public domain, Reuven must cut off the branches so that a vehicle can pass underneath the overhang. The same law applies if Reuven wishes to have a projection from his property pass onto the public domain, it must be high enough above the ground so that traffic and pedestrians can pass by unhindered. However, Reuven cannot construct a bridge from one house to another house over the public domain (or shared courtyard) if it will block out the sun from those passing underneath. Reuven's tree overhangs Shimon's roof, making it difficult for Shimon to make repairs to his roof. Shimon may cut off the branches that interfere with his repairs. A tree stands on the boundary line separating the lands of Reuven and Shimon. Each is entitled to half of the fruit of the tree even if the branches are more on the side of one of the neighbors. Reuven has a tree on his own land close to Shimon's property. The roots from Reuven's tree spread onto Shimon's property. If Shimon is not digging a well or other structure on his property, he may nevertheless dig down to a depth of about eleven inches and cut away the roots, and Shimon need not be concerned that the cutting away of the roots will cause damage to Reuven's tree, or cause the tree to dry up. If Shimon is digging a well or a foundation or other structure on his property, he may cut the roots of Reuven's trees no matter how deep, and not be concerned with the damage caused to the tree. In all of the aforesaid situations the damage is caused simultaneously with the act being done. The law is different if the damage will be caused some time after the acts of the injuring party have ceased, and no damage is caused while the act is taking place. In such situations, it is incumbent on the injured party to distance himself from the reach of the damage. As seen from the above, the Rabbis have set certain standards that limit Reuven's use of his property if it will harm Shimon. There is a view that if Reuven violates the distance standards, he is still not liable for damages incurred, except for damages caused by vibrations and for damages occurring from heat or fire. There is also an opinion that Reuven is liable in all instances if he violates the standards except for the situations where the wind carried the particles, when there is no liability. The latter theory is that if he has violated the standards set by the Rabbis, this is automatically deemed to be negligent conduct. If Reuven adheres to the standards laid down by the Rabbis and/or the community's authorities, then Reuven is not liable for any damages caused. If Reuven maintains any of the things that are stated in this lesson without observing the proper distances, and Shimon, upon observing these activities, does not protest, Shimon has waived his right to protest, and Reuven has acquired the right to maintain such conduct. Shimon may protest even if most other persons could abide the nuisance without protesting. The waiver may also arise if Shimon aids Reuven in his activities, or Shimon specifically grants or sells Reuven permission to conduct such activities without distancing these activities according to the laws above stated. The waivers do not apply to the following four situations: smoke emanating from Reuven's property; odors emanating from Reuven's property, such as from a bathroom, cesspool, septic tanks, or sewage lines; dust particles emanating from Reuven's property; and ground vibrations emanating from Reuven's property. Shimon may complain even after many years of silence. The subject matter of this lesson is more fully discussed in Vol. V, Ch.155 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. THE “MISSING YOM TOV” OF CHANUKAH One of the special laws of the shemitta year is the prohibition of sefichin - grains and vegetables which were not planted in the seventh year but rather grew by themselves as the aftergrowth of the sixth year. For most produce, the prohibition of sefichin extends until Chanukah (Yerushalmi Demai 2:1, Rambam Shemitta 4:6). In the time of the Mikdash, Chanukah was also the latest date for bringing bikkurim (Mishna Bikkurim 1:6). We see that Chanukah has not only a historical aspect but also an agricultural aspect, like the Torah holidays of Pesach (beginning of barley harvest and bringing of omer), Shavuot (beginning of wheat harvest and bringing of shtei halechem and bikkurim), and Sukkot (the end of the harvest season for most crops and building of sukkah from their stalks etc.) The Torah festivals all have special sacrifices. While there are no special observances of Chanukah in the Temple service, there is a powerful connection to the Mikdash, for the holiday commemorates the inauguration of the altar and the renewal of the avoda in the Mikdash. With all of these likenesses, we could almost call Chanukah a “quasi-festival”. While Greek philosophy was focused on truth, ultimately Greek religion and thought were focused on usefulness. Greek civilization’s best minds were occupied in ascertaining the laws of beauty (asthetics), the laws of language, the laws of nature, the laws of human society. There is an interesting hint of this in the Midrash. On the one hand, the Sifri learns that the periodic clearing out of tithes (biur maasrot) could not be on Chanukah because the Torah refers to “miktzeh shalosh shanim” - at the end of three years, and the word ketz, or end, refers specifically to a festival – not Chanukah. (Sifri on Devarim 14:28.) Yet in Bereshit Rabba the expression “miketz yamim” (at the end of some days) which describes when Kayin murdered Hevel is understood to refer specifically to Chanukah! (Bereshit Rabba on Bereshit 4:3.) So this terminology also hints at a festival-like status for Chanukah. Indeed, there seems to be a “missing festival” at the time of Chanukah. After all, the other three tekufot (equinoxes and solstice) have festivals – why not the winter solstice? And the other demarcators of the agricultural year have holidays: beginning and end of the crop harvest (Pesach and Sukkot) and beginning of fruit harvest (Shavuot); why not the end of the fruit harvest – Chanukah, when the last olives are gathered and can be brought as bikkurim? We can view Chanukah as a festival which was intended from the beginning, but which HaShem “kept in store” for us, waiting to bestow it until the time of the Maccabim. Perhaps this “solstice” of Jewish history was the time when it was most needed. After hundreds of years of “shortening days” for the Jewish people, with no prophets and no sovereignty, HaShem gave us two things. He gave us a source of light, with the victory of the Maccabim who returned partial sovereignty to the Jews of Eretz Yisrael and restored the Mikdash. And He gave us the miracle of the oil, which reminds us that with His aid, a lamp which seemingly can last only a short time – even partial Jewish sovereignty lasted only about two hundred years – can actually illuminate the Jewish people for a much longer period, until new oil is pressed. So the Rabbinical festival of Chanukah reminds us that the spiritual might of the Maccabim is not extinguished, but will continue to burn until the impending final Redemption, when complete material and spiritual sovereignty will be restored here in the Land of Israel. 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 Religiouscommunity 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: If extracting juice from fruit is considered threshing, does this mean that squeezing a lemon for its juice in tea or on fish is prohibited? Answer: The Torah prohibits extracting juice from olives and grapes, for this is mefarek (extraction), which is a component of dash (threshing). Just as in threshing, the grain is removed from the chaff, so too by extraction, the juice is removed from the fruit (Shulchan Aruch, Orach Chayim 320:1 and Mishna Berurah, ad loc.:1). Regarding other fruits, if in some parts of the world it is customary to squeeze them in order to drink the juice, there is a rabbinical problem with extracting juice from them. According to the Ramma (ibid), it is forbidden only in the place where it is customary to squeeze. According to the Magen Avraham (ad loc.:1), it depends if the practice of squeezing would be quite widespread if the fruit were plentiful in more places. Many fruit, including grapefruits, oranges, strawberries, pomegranates, pears, tangerines, guavas, and many others have the rabbinic prohibition. Fruit that are not regularly squeezed for their juice anywhere in the world may be squeezed (Biur Halacha, ad loc.). This last category is not very common today (so ruled Harav Ovadia Yosef in Livyat Chen 320:57). Regarding lemons, the Shulchan Aruch rules (ibid.: 6) that they may be squeezed. The Mishna Berurah (ibid.:22), however, writes that since today it is very common to make lemon juice, it is prohibited to squeeze lemons for drinking. Indeed, the Shut HaRrosh, who is the Shulchan Aruch’s source, explains the leniency of lemons by noting that they are used for squeezing on food. There is a well-established leniency which allows squeezing fruit (even grapes and olives) onto a solid food (Shulchan Aruch, ibid.:4). This is based on the understanding that when juice is squeezed from a fruit directly onto a solid food, the juice is categorized as a food, not a liquid, and that squeezing is considered extraction only when a liquid is being removed from the fruit. Removing food from food is more similar to cutting the fruit into pieces than to extracting. Most of the juice must be absorbed into the food for this leniency to apply (Shmirat Shabbat K’hilchata 5:3). To apply the rules we have learned, most poskim prohibit squeezing lemon into tea (apparently, even when the lemon is submerged, and the juice is never a separate entity- ibid. 5:(9)), but it is permitted to squeeze it onto fish. Most authorities permit to squeeze the lemon onto sugar (so that it ts absorbed), and then add the sugar to the water or tea (Mishna Berurah ibid.:22; Ben Ish Chai, Year II, Yitro, 5). One may also put a lemon slice into a drink or into tea which is not too hot (less than 113° F or in a kli shlishi) and allow some flavor to ooze out without squeezing (Shmirat Shabbat K’hilchata 5:2, in a note). If the peel appears infested, it should be removed before putting the slice in the drink. (The Mishna Berurah (ibid. 22) reports a minhag to squeeze lemons, which are drunk only with other things, directly into a drink. While not agreeing with the practice, he does not dismiss it entirely). 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: JoinHemdatya - Please leave the subject blank. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) "Make an opening for light in the ark (teiva)." (B'reishit 6:16) The biblical word for ark also means word. If we read the text in this way we learn that when people speak, their thoughts should enlighten their speech. - Baal Shem Tov Love may not be bread to eat, but it is the wine of life. - Rabbi Menachem Mendel of Kotzk There is a thin line between sadness and bitterness. - Rabbi Aharon of Karlin Rite and Reason by Shmuel Pinchas Gelbard It is customary on Chanuka for children to play with a dreidel (a.k.a. S'VIVON) and on Purim with a gragger (a.k.a. RA'ASHAN). REASON On Chanuka, HaShem worked miraculous victories despite Am Yisrael's not having been stirred to repentance. The dreidel signifies that the events of Chanuka were manipulated from Heaven. This is similar to the manner in which we spin the dreidel by twisting the handle on top. On Purim, once Haman's edict became known, it was "a great mourning for the Jews, fasting and weeping and lamenting" (Esther 4:3). And Esther said to Mordechai, "Go and gather all the Jews in Shushan, fast for me, do not eat of drink for three days" (4:16). That spiritual awakening is symbolized by the gragger which produces noise when someone turns the handle from below. Ed. note - It is amazing, significant, and a useful educational tool besides, that even our toys teach us and remind us of things. Among Tunisian Jews, Rosh Chodesh Tevet is called Rosh Chodesh for the daughters... REASON This is to commemorate the salvation of the Jewish People wrought by Yehudit when she slew the enemy Haliphernes... ArtScroll Series Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein The Vilna Gaon was extremely humble, in spite of his stature as the greatest Torah authority for centuries. His students once asked him about this, citing Chazal's comment that a Talmid Chacham should have an eighth of an eighth of conceit. The Gaon replied, “On the contrary, that Gemara shows the exact opposite. It states that one should have one of SH'MONEH (masculine form of the Hebrew word for EIGHT) of a SH'MINIS (feminine form of the word) of conceit. This is an allusion to something entirely different. It refers to SH'MONEH - the eighth pasuk - in the SH'MINIS - the eighth sedra of the Torah, which is Vayishlach. [Pasuk is masculine and sedra is feminine.] That verse records Yaakov's statement, ‘I am not worthy of all the mercy You have shown Your servant.’ A Talmid Chacham must always remember this verse and not allow himself to become conceited.” Excerpted with the permission of the copyright holder From the Desk of the Director Dear Torah Tidbits Reader, In this week’s dramatic parsha Miketz, we read how Binyamin receives unexpected food portions from his brother Yosef. The Hebrew text refers to this bountiful gift as equal to “chamesh yadot” – ‘five hands.’ R. Naftali Levi of Ropschitz noted that a matching expression “biy’dai” (‘into the hands of’) also occurs five times in the Chanukah prayer Al Hanissim. Moreover, he adds, each of these five instances can be associated, davke, with heroic personalities from the tribe of Binyamin. “You delivered the strong into the hands of the weak” thus alludes to King Sha’ul whose miniscule army routed 30,000 Philistine chariots and 6000 armed horsemen (I Sam. 14:23). “Many into the hands of the few” recalls Jonathan’s unexpected attack that panicked the Philistines (I Sam. 14:7). “The impure into the hands of the pure” refers to Achashverus’ accession to Esther’s plea for mercy on behalf of her people. Concerning the phrase “the wicked into the hands of the righteous,” the Talmud (Sota 37a) notes that Binyamin was the first tribe to jump into the Red Sea, causing the Egyptians’ downfall. Lastly, “the arrogant into the hands of those occupied in your Torah” hints at Haman’s demise at the hands of Mordechai. Like the Maccabim, all these righteous people took personal risks, demonstrating both faith and initiative when all seemed lost. Clearly, in the eternal battle of Bin-Yamin versus Bin-Laden, they showed us the way. Shabbat Shalom, Chodesh Tov, Chanuka Samei'ach, Menachem Persoff, Director, Israel Center And they drank together and got drunk. Rashi says that neither the brothers nor Yosef drank wine from the day of the Sale of Yosef until this day of reunion. G'MATRIYA MATCH Par'o called Yosef TZOFNAT PA'NEI'ACH, not an easy name to explain. Commentaries offer a variety of explanations as to its meaning. In his unique style, R. Yaakov Auerbach z"l, in L'ORA SHEL TORAH, offers a few numeric suggestions, including this one... The name itself equals 90+80+50+400 (620) + 80+70+50+8 (208) = 828. The Torah says "And Yosef, he is the ruler..." (42:6). V'YOSEF HU HASHALIT = 6+10+6+ 60+80 (162) + 5+6+1 (12) + 5+300+30+10+9 (354) = 528. Even Par'o recognized that Yosef was instilled with RU'ACH ELOKIM, the Spirit of G-d. 200+6+8 (214) 1+30+5+10+40 (86) = 300. Yosef is the ruler of the land (528) who was guided by the Divine Spirit (300) was 528+300=828 = TZOFNAT PA'NEI'ACH. Facts of the Pollard Case [1] Jonathan Pollard was a civilian American naval intelligence analyst. In the mid-'80s (about '83-'84), Pollard discovered that information vital to Israel’s security was being deliberately withheld by certain elements within the U.S. national security establishment. [2] Israel was legally entitled to this vital security information according to a 1983 Memorandum of Understanding between the two countries. [3] The information being withheld from Israel included Syrian, Iraqi, Libyan and Iranian nuclear, chemical, and biological warfare capabilities — being developed for use against Israel. It also included information on ballistic missile development by these countries and information on planned terrorist attacks against Israeli civilian targets. [4] Pollard was painfully aware that Israeli lives were being jeopardized by this undeclared intelligence embargo. He did everything possible to stop this covert policy and restore the legal flow of information to Israel. When his efforts failed, he began supplying the information to Israel directly. [5] Jonathan Pollard never had a trial. At the request of both the U.S. and Israeli governments, he entered into a plea agreement, which spared both governments a long, difficult, expensive and potentially embarrassing trial. [6] Jonathan Pollard fulfilled his end of the plea agreement, cooperating fully with the prosecution. [7] Nevertheless, Pollard received a life sentence and a recommendation that he never be paroled — in complete violation of the plea agreement he had reached with the government. [8] Jonathan Pollard was never indicted for harming the United States: compromising codes, agents, or war plans and was never charged with treason. [9] Jonathan Pollard was indicted on only one charge: one count of passing classified information to an ally, without intent to harm the United States. [10] No one in the history of the United States has ever received a life sentence for passing classified information to an ally — except Jonathan Pollard. The median sentence for this offense is 2-4 years. Even agents who have committed far more serious offenses on behalf of hostile nations have not received such a harsh sentence. [11] In November '95, Israel granted Jonathan Pollard Israeli citizenship. The official presentation took place in January '96. This publicly signaled to the U.S. Israel’s willingness to accept full responsibility for Pollard. [12] On May 12, 1998, in the same statement in which the Israeli government publicly acknowledged Jonathan Pollard as an Israeli agent, it accepted full responsibility for him, and indicated its commitment to securing his release and repatriation to Israel. [13] In '91, Rabbi Mordechai Eliyahu, former Chief Rabbi of Israel and Jonathan’s rabbi, offered himself to the U.S. Justice Department as Jonathan’s guarantor. The offer was ignored. Rabbi Eliyahu repeated the same offer every year after that in personal letters to President Clinton. [14] The Wye Plantation summit is a prime example of U.S. exploitation of Jonathan Pollard. Both before and during the summit negotiations in the fall of '98, President Clinton promised to release Pollard. This promise enabled the accords to be completed. To justify the president’s reneging at Wye, a story was leaked to the press that Clinton appointee George Tenet had threatened to resign as head of the CIA if Pollard were released. In September '99, despite strenuous opposition from all his government advisors and agencies, President Clinton granted clemency to 14 unrepentant Puerto Rican terrorists, members of the FALN, a militant group responsible for over 100 bombings that killed six people and maimed dozens, including several New York City police officers. In doing so, he unequivocally proved that no government agency tied his hands or influenced his decision in matters of clemency. [15] On November 21, '01, Jonathan Pollard entered the 17th year of his life sentence, with no end in sight. To learn more about Jonathan Pollard, refer to www.jonathanpollard.org Towards better Davening and Torah Reading Column #7. The contents of this weekly column are based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading. Let's take a break from shifted accents, MIL'EIL (which isn't) and MILRA (which is). The topic of this column is D'VEIKIM, words that tend to stick together improperly. Their pronunciation requires care. The first type of D'VEIKIM are two words, the first of which ends with the same letter that the second one starts with. For example, in the SH'MA, we have VA'AVAD-TEM M'HEIRA. We have to be careful to separate the two words so that the final MEM of the first word and the initial MEM of the second word are both pronounced. Otherwise, the two words will merge into VAAVADTEM'HEIRA. Maariv - SHOMEIR AMO YISRA'EL LA'AD, not YISRA'ELA'AD, with one of the LAMEDs getting swallowed. MODEH... MELECH CHAI (for us Ashkenazim who don't distinguish between CHAF and CHET). Pause between MELECH and CHAI so it doesn't come out MELECHAI. Kaddish - YIT-GADAL V'YITKADASH SH'MEIH RABA. Watch out for V'YITKADASH'MEIH. Separate the words. In Birchot HaShachar, ...HA'OLAM, MATIR ASURIM. Here we have an example of this frist type - it shouldn't sound like HA'OLAMATIR - and the next type, where words begin with an ALEF, HEI, YUD, or AYIN must be separated from the word right before them, to prevent swallowing of the letters or a blending of the two words. MATIRASURIM or MATI RASURIM. Back to SH'MA - V'LIMADTEM pause OTAM, so it doesn't come out V'LIMADTEMOTAM or MOTAM (meaning their death, rather than THEM). In this week's sedra, "and there with us was a Jewish lad", V'SHAM pause ITANU, not V'SHA MITANU. There is a third type of sticky words, where the last letter of the first word and the first letter of the following word are not identical, but similar (produced the same way). Chanuka's Al HaNisim - B'TAD pause T'HORIM. D and T are similar letters and it is easy to read the words B'YAT'HORIM. Two further complications. Sometimes the two words in question are supposed to be read together. This is indicated by a MAKAF (looks like a high, top-of-the-letters hyphen) joining the two words. E.g. in SH'MA - AL-L'VAVECHA. Here the trick is to say both LAMEDs distinctly, but not to overly separate the words. Not AL pause L'VAVECHA, but AL little tiny pause L'VAVECHA. B'CHOL-L'VAV'CHA. YEHOSHUA BIN-NUN. A pause to hear both NUNs, but not a long pause, because the BIN and NUN are joined. Not easy. And, we have to be careful not to add a vowel or strong SHVA to the end of the first word in such pairs. YEHOSHUA BINN'-NUN. HAMOTZI LECHEM pause MIN-HA'ARETZ. Watch out for MINAARETZ, but don't overly separate the MIN from HAARETZ, since they are joined by a MAKAF. One should be particularly careful when reciting brachot. BARUCH quick pause ATA, to avoid BARU-CHATA. ADONAI quick pause ELOHEINU, to avoid YELLOW-HEINU, MELECH quick pause HA'OLAM, to avoid MELE-CHA'OLAM. These first 6 words of a bracha are the essence of the bracha. Saying it carelessly "certainly cannot be considered as having said a bracha at all" (in the words of the author of Aim HaMikra HaShaleim, quoting YESOD V'SHORESH HA'AVODA). Therefore, one would be eating or drinking without a bracha, which is both stealing from G-d and committing sacrilege, G-d forbid. Very serious. And even if poskim would not agree that a sloppy bracha as described above is no bracha at all, it still isn't a "nice" way to say a bracha. More. HA'OLAM pause ASHER... to avoid it sounding like MASHER. B'MITZVOTAV pause V'TZIVANU, the first type of D'VEIKIM. Be careful not to blend the two V-sounds into one, B'MITZ-VOTAV'TZIVANU. Brachot, the SH'MA, davening, reading the Torah, all deserve our more careful attention. More Chanuka points... In B'reishit 32, the Torah tells us of the struggle between Yaakov and "a man" (guardian angel of Eisav? Prototype of those who attempt to oppress us). This battle occurred when Yaakov sought (and found) a flask of oil (so says Rashi). Following the battle, the Torah says: "Vayizrach Lo HaShemesh" (and the sun shone on him - it was morning, not to mention deeper meanings). On a "remez" (hint) level, read it as: "And the Shammash (play on words between Sun and the name for the candle that we use to light the Chanuka candles) lit up "LO", spelled Lamed=30 + Vav=6, representing the 36 candles we light during Chanuka. Battle, oil, lighting 36 with a Shammash - echoes of the future! There is a Tradition that it was on the 25th of Kislev that Kayin killed Hevel. This is a terrifying association in light of the fact that there is a strong element of brother-brother hatred in the weekly portions that surround Chanuka and a strong undercurrent of strong tenstion between Jew and fellow Jew at the time of the Chanuka story. It is as if the Kayin-Hevel story was meant to be a sobering reminder and warning concerning the relationships among Jews. Our problem is that we often don't heed warnings. One should learn Torah (preferably with his family) after candle lighting, to fulfill KI NER MITZVA V'TORA OR. Also, we should learn Torah specifically after candles because the candles "anounce" that we are no longer under Greek opression and their ban on Torah learning (Chidushei HaRim + PC) Take the words represnted by the letters on a dreidel. Alphabetize the letters that make up the words. Take the first and last letter on the list. What is significant about their numeric value? This Shabbat, we add Al HaNisim, R'tzei, and Yaaleh V'Yavo to the Birkat HaMazon. Omitting R'tzei from the benching of the two main Shabbat meals requires repeating Birkat HaMazon. If you forget Al HaNisim and/or Yaaleh V'Yavo, do not repeat. Omitting R'tzei for Seuda Sh'lishit also does not invalidate the benching. Of course, it is best not to forget these "timely" additions ZOT CHANUKA The "simple" explanation for this special name for the last day of Chanuka is the Torah reading from the end of Parshat Naso that emphatically announces ZOT CHANUKAT HA-MIZBEI'ACH (when the Torah is summing up the gifts of all the Tribal Leaders. There is another, deeper meaning to the name. If you want to really know what Chanuka is all about, the answer is THIS, THE EIGHTH DAY OF CHANUKA - the fact that there are 8 days of Chanuka - ZOT CHANUKA, this is what Chanuka means. It means EIGHT. EIGHT is our answer to the Greek challenge. They said nature is perfect. They said it is a mutilation of the body to be circumcised. And they forbid us to fulfill that great mitzva of ours, under pain of death. EIGHT represents the step beyond TEVA, beyond nature. MILA on the 8th day represents our challenge to go beyond how we were created and take charge of the completion of our physical and spiritual form. The Mikdash began to function on its higher spiritual level on the EIGHTH day. The Greeks tried to take that away from us too. Torah was given to us on the day following seven sevens. It is an EIGHTH too. And the Greeks tried to take that from us also. With G-d's help, we prevailed over the Greeks and the triumph is celebrated with an 8 day holiday. This is Chanuka. ZOT CHANUKA. Imortant Reminder: If you are considering changing any aspect of your Chanuka candle lighting routine, (candle to oil or vice versa, sunset to stars-out or vice-versa, indoors to outdoors or vice versa, window to door or vice versa, each family members to one for the family or vice versa etc.) it is advisable to consult a Rav. This is the case with most other minhagim that we follow. Parsha Pix This week's ParshaPix combines the sedra and the Chanuka and Rosh Chodesh aspects of the Shabbat as well. And for good measure, there are a few PPPs left unexplained, for you to solve. Top rows are obvious. [But remember that the obvious stuff works well with younger children in encouraging them to go over the sedra with you.] You find 7 happy, contented cows, followed by 7 emaciated cows. So too, 7 healthy, full stalks of grain and 7 withered ones. 20% was Yosef's suggestion for the famine tax during the years of plenty. The scarab ring was given by Par'o to Yosef. 10+1+? was the brothers' answer to Yosef's question about their family. We are 10 brothers, son of one man. One other brother is at home and the other's whereabouts is unknown. Botnim (now peanuts but originally pistachio) were part of Yaakov's gift package. The cup is Yosef's used to frame Binyamin. The double sacks is the double portion of money the brothers found returned to their sacks. In the lower-left is the emblem of the State of Israel, insopired by the prophecy of Zecharya in the Haftara. The Menora is an obvious reference to Chanuka, although it is instructive to show this picture to the young ones and have them contrast it to their Chanukiya. Some people (and not just youngsters) have an image of the Menora in the Beit HaMikdash looking like our Chanukiya. The thin crescent is an obvious link to Rosh Chodesh, but the arrangement in the lower-right corner is one of the aforementioned PPPs. So is what is above the State emblem, and so is that which is to its right.. Together with the TTriddles in this week's issue, the PPPs will keep you busy. 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 presentedfor call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isnt 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 (VAYEISHEV) TTriddles: [1] Par'o, Moshe x 3, G-d, Naaman, Elisha, and [?] very much [2] vixen gray, mare brown, tabby white, and [?] [3] Yosef, Manna, M'raglim (sort of) [4] If it's Tuesday, it must be [?] but cannot be [?] [5] VW's for sale; flip side, track one And the envelope please... [1] VAYIKTZOF, and he got angry... Par'o is the one from Vayeishev. He got angry at the Wine Steward and the Baker and jailed them both. Moshe Rabeinu got angry at those who left over from the Manna, contrary to G-d's command. He got angry at Elazar and Itamar for not eating the meat of the korbanot on the day that Nadav and Avihu died. And he got angry at the army officers of the battle against Midyan for leaving the adult females alive. G-d got angry (so to speak) at the panicked generation of the Wilderness for their reaction to the report of the Meraglim. Naaman, commander of the army of the king of Aram was angry that Elisha HaNavi did not miraculously cure him of TZORA'AT. Elisha got angry with YO'ASH, king of Israel, for not striking the ground with his arrows more than the three times he did so, at Elisha's command. The one who got exceedingly angry was Achashveirosh, at Vashti's refusal to come before him on the seventh day of the party. Several solvers got this one. [2] No one got this one. I knew it would be a stretch, but I was hoping... Female animal and its color. Vixen (fox) grey, mare (horse) brown, tabby (cat) white, DOE (female deer) TAN, as in DOTAN, where Yosef met up with his brothers. [3] This one was also solved by some of the solvers, despite the typo in Meraglim. The answer is VAYOM'RU ISH EL ACHIV. That phrase is used three times with Yosef's brothers. When the Manna fell, people commented to each other about it. The phrase is used again to describe the panic of the people in response to the report of the Meraglim. Let us select a leader to take us back to Egypt. [4] If it's Tuesday, this must be Belgium is the title of a '69 comedy/adventure movie. If it's Tuesday, it cannot be the first (or last) day of Chanuka. The fact was mentioned a couple of times in TT and is remarkable because most dates on the Jewish calendar are in the LO ADU style of being able to occur on four days of the week but not on the other three days. Because of the variability of Cheshvan and Kislev, each having 29 or 30 days, a smaller number of dates, including the first days of Chanuka, can occur on six of the seven days of the week. [5] This was a fairly simple TTriddle for any solver who decided to track it down. In the hard copy of TT it was presented in Hebrew. VW's popular car is known as the BEETLE. Here it refers to the BEATLES, specifically, their album Beatles for Sale. The first song on the second side of that album is Eight Days a Week. That's Chanuka (sort of). This weeks TTRIDDLES: [1] Tally the animals we read about this Shabbat [2] Who had mandatory Thursday night learning? [3] Yosef accused; Moshe, Yehoshua, David, Avshalom sent [4] Fifth is first, second, & third, but never eighth [5] Who his face? Who whom? Who the innards? Who himself? [6] gimmel-lamed-bet-chet-alef - that's six in a row!? [7] A good morning reply source [8] veggie, carnivore, cannibal - not really [9] two of his noms de plume in the sedra [10] Some people say Hallel on Yom HaAtzma'ut and some say Tachanun. On what day do we all sometimes say Hallel and sometimes say Tachanun? Israel Center Notes: The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law There is a registration fee of 200nis per case No other charges for this service Please call 566-7787 ext. 204 for further information We have forms for two types of cases: Those where both parties agree to submit their dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. If you have already contacted us, we will be in touch with you shortly. Please be patient. Thank you. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons Kashrut Questions If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight, you get a human; other times, leave a voice-message OU Kashrut in Israel office at the Center: 5667787 Israel Center Cafe - After nourishing the soul, come nourish the body serving coffee, sandwiches, toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna, soups... and more Located on the lower level of the Israel Center Hours: Sun.-Thu. - 9:00am - 2:30pm Ask about our catering services on or off the Center premises CHANUKA WEEK SPECIAL • Free SUFGANIYA with purchase of 20NIS or more Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, anda cold drinks (cans) machine on the first floor near the library. The Orthodox Union is bringing another solidarity mission towards the end of January. Some of the Tiyulim that are being planned for them will be open to Israel Center members. We suggest that you go onto the OU's website: www.ou.org and check out the itinerary of the mission. While you are at it, there are many, many interesting webpages - including Torah Tidbits - available for your perusal. Just surf over to ou.org and let your mouse do the clicking. NESTO Native English-Speaking Teen Olim It is no coincidence that the holiday of Chanuka falls out every year in the winter, at a time when the long, dark hours of the night seem to swallow up the light of the short day. Our Sages have told us that the Greeks were the symbol of darkness in the world. They tried to destroy the light of the Jewish People, the light of Torah. It is for this reason (among others) that we light candles every night of Chanuka, demonstrating to the world that the light of the Jewish People, the light of Torah has not - and will not - go out. In fact, as the days go by we get stronger and stronger and our lights shine brighter and brighter. In our effort to spread more light in the world, NESTO got together this past Tuesday to make Jerusalem candles. With the help of the very creative and talented Shari Greenspan and her two children, Noa and Yael, over 35 NESTOites designed and decorated their very own candles. Once again, the imagination and artistic abilities of all the NESTOites clearly shone through. Every candle was uniquely hand crafted and colored with special candle wax. At the end of the night every NESTOite was able to take their candle home. One of the NESTO members summed up the evening by saying, “This was an awesome, bright night!” The last of the Crembo’s. That is probably the most accurate description we can give to our Friday morning visit to Shaare Zedek Hospital. Initially a group of NESTO members planned on visiting those wounded in the Ben Yehuda attack last week. However, armed with two boxes of Crembos, we decided there was no way we could leave the hospital until we spread a little more chocolate and fluff to the other floors as well. And so, with cries of Lichvod Shabbos, we made our way around the hospital hoping to lift the spirits and spread some love to all those we met. It was a tremendous experience for all those involved. Watching hundreds of blue and whiteballoons twist and dance in their upward flight on the first night of Chanuka, can only be described as a beautiful sight. NESTOites, the children of Gilo, teenagers from Yeshivot and curious onlookers gathered to release hundreds of Prayers into the heavens. This was the culmination of a project initiated by Kids-for-Kids, an organization that works to aid children who are the victims of terror attacks. NESTOites have been working tirelessly for the last month going from door to door asking people to donate money to the cause. Bizchutam, we managed to raise over 10,000NIS. In the spirit of the Chag, the public release of the prayers, the music, and dancing together with Jews of all different backgrounds should help illuminate these darker times. As you can tell things have been quite busy here at NESTO and it only gets better. You don’t want to miss out on all the fun and excitement so call us and we’ll tell you how to get more involved. Our next Shabbaton is scheduled for January 4-5, Parshat Shmot in Beit Shemesh. Details to follow. We are pleased to announce the official opening of Junior NESTO for seventh and eighth graders. Our first event will be held on the eighth night of Chanuka, this Sunday December 16th at 6:30pm at the Israel Center's TYC (a.k.a. the Zula). There will be great food, music and lots of fun and excitement. To find out more about these exciting times at Junior NESTO please call Naomi or Josh. We hope to see you all there on Chanuka!!Hope the days ahead are filled with music and light, Shabbat Shalom and Chanukah Sameach •Josh, Chave and Naomi The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 spodek@netvision.net.ilJosh Spodek, Director • Chave Abrahams, Asst. Dir. Naomi Skorecki, Bat Sherut . TIYULIM and SHABBATONIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE 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 willbe ready for you when you board the bus. Announcing: The Next Israel Center In-House Shabbaton •You are cordially invited to sign up for the Israel Center's Jewish Values Education Institute Shabbaton to take place IY"H on Shabbat Parshat BO, January 18-19 Mark your calendar and watch for details THE SHOMRON - FROM FOOTHILLS TO PEAKS Tuesday, December 18th - 8:30am - 6:00pm NEW SETTLEMENTS, BIBLICAL LANDSCAPES, CHALLENGES FOR THE FUTURE with guide: Moshe Ben Baruch Drive (protected bus) skirting the ‘green line’, borders of the Bible, 1948, 1967, and today, Alfei Menashe settlement, scenic overlook over all the coastal plain to the sea geography, settlements and strategic concerns • Kedumim settlement, first settlement in the Shomron • Visit at the Kedem Museum with archeological finds from the region • Lunch break (bring your own or order from I.C. Cafe - see page 17) at Karnei Shomron • Drive by way of Nahal Kaneh, Emanuel and Ariel to the “Gav haHar” • Itamar settlement – farming outposts • Visit with a young couple on their organic homestead • Tour of outlying outposts – Overlook “The Three Seas” • Mincha • Drive by way of the “Derech ha-Avot” through Eretz Binyamin • Return to Jerusalem 90NIS for members (non-members add 10NIS) Travel Desk Specials Sheraton Plaza - Jerusalem, thru Dec 31 • Shabbat - 1000NIS per couple, F/B; child 2-12 in parents' room, 150NIS Sheraton Moriah Eilat - Dec. 23 -Dec. 279 - 320NIS per couple, per night, B/B Special Glatt-Mehadrin offer: Jan. 27-31 425NIS H/B, 515NIS F/B, per couple per night, min. 2 nights • Separate swimming hours in non-heated pool Le Meridien Suites, Eilat - Dec. 16-20 & Dec. 23-27 • 486NIS per couple per night B/B Ruth Rimon Inn - Tzfat Midweek - thru December 31 530NIS per couple per night H/B (min. 2 nights) Sheraton Moriah Tiberias, Midweek thru Dec. 31, 438NIS per couple, double room, 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 (02-566-7787 ext. 249) We have many attractive deals for them... and you Let us turn an ordinary "been there, did it" visit into an unforgettable, 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. FRIDAY P.M. 5th day of Chanuka Because it is preferable to daven Mincha before lighting Chanuka candles, we will have a Minyan for Mincha on Friday, Erev Chanuka (Dec.14) at 12:05pm SHABBAT DAY 3:00pm • Shiur for the Triply Special Shabbat • Drinks & Cookies •Yaakov Peterseil MOTZA'EI SHABBAT Motza"Sh DEC 15 8:30pm Special Motza'ei Shabbat-Chanuka-Rosh Chodesh Program Enjoy the mellow, Jewish Folk and Soul Music of "Yehuda" plus The Chanuka Struggle - Dis we really win? - Prof. Leo Davids Men who are looking to do some serious learning... We are in the process of reorganizing the morning Beis Medrash program. Rabbi Noam Gordon is currently giving a shiur at 10:00am, Sunday through Wednesday on Masechet Rosh HaShana. Please join us. Rabbi Hillel Ruvel is giving a shiur once again, from 4:30-5:30pm, Sunday through Thursday. The shiur on Masechet Kiddushin is followed by Maariv. Daf Yomi with Rabbi Shmuel Halpern continues Sunday through Thursday at 3:00pm. Resume Wednesday after Chanuka. Please note that during Chanuaka week, Rabbi Ruvel's shiur will take place at 4:00pm - ON SOME OF THE DAYS. No Maariv) Call the Center to verify. All shiurim take place in the Ganchrow Beit Midrash at the Seymour J. Abrams Orthodox Union Jerusalem World Center (Israel Center), one flight up SUNDAY Sunday, Dec. 23, 9:30am (men & women) •Chanuka Math & message with Phil Chernofsky • Golda Warhaftig's class for women resumes Sunday, December 23, 10:00am MEN • Special Chanuka Shiur withRabbi Nachman Kahana 10:30am (women)Let's really Learn Chumash with Tonia Frohwein 11:30am (men & women) Parshat HaShavua Shprintzee Herskovits 12:30pm Flame of the Soul, Philosophical and Chassidic insights into Chanuka • Rabbi David Zitter Sun DEC 16 1:00pm • Rosh Chodesh (and Chanuka) Luncheon (45/55 NIS per person) featuring a delightful, festive lunch by Shocketino Catering and two thought-provoking short features on video Call to reserve MONDAY 9:15am • 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 DEC 17 • History of the 2nd Temple: A king of Flesh and Blood? with Dr. Henry Goldblum 7:30pm DEC 17 • NLP workshop •How to talk to people about their problems Must register: Call 537-3690, 051-985225 with Rabbi Shlomo Kory Monday, December 17th, 8:00pm We want to hold on to Chanuka a little longer; come celebrate the evening with a Gala Musical Program Divrei Torah • refreshments • FREE of chargeSponsored by Moadon Sanhedria Shulamit's sweets and delicious treats will be served 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 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 DEC 18 8:00pm •Arab-Jewish demographics – the real threat to Israel's existence with Elisha Dickman (Host, "Politics and the Law" Arutz-7, Israel National News) including a viewing of a rare footage of terrorism (video) 8:00pm DEC 18 •Critical Thinking Workshop to improve your skills in presenting and analyzing arguments, problem-solving, social and personal with Leah Zitter WEDNESDAY 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, ANGER: The Inner Teacher Ongoing workshops with Rachel Trugman, MA 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: Rambam's Approach to Korbanot Ramban's Commentary on the Torah and its Wellsprings Now studying: G-d's Ongoing Melacha & the Celestial Shabbat with Rabbi Chaim Eisen This week: Ramban 8:00-10:00pm Aliya Counseling with Miriam Bass THURSDAY in the morning 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 Male Choir Rehearsal Thursdays at 7:30pm Led by Yisrael Shwarzstein (for more information, 02 583 3389) Songs by Rosenblatt, Lewandowski, N. Shemer, Carlebach 8:00pm The Book of Yehishua with Reb Yosef Schreiber 8:00pm TRUTH - an open forum sponsored by the Jewish Values Education Institute with Dr. Daniel Stolper Thu., DEC 20 7:45pm •During these days of falling interest rates & high volatility in the marketplace, come and have a look at a completely different proven approach, an alternative to market volatility. "Investing Beyond Bin Laden" Thursday, December 20th, 8:00pm Special shiur by Rabbi Eddie Abramson upon the completion of SHLOSHIM for his father-in-law, z"l 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 Chanuka - Mincha at 12:05pm Avrom Silver Jerusalem College for Adults Fall Program 5762 (2001 - 2002) At the Israel Center Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler 10:15am, Parshat Hashavua with Rabbi Dr. Sholom Gold 11:30am, A Study of the Haftarot with Esther Kitov 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, Tuesdays, 8:00pm: Parshat HaShavua - Rabbi Dr. Sholom Gold and Thursdays, 9:30am, Timeless Topics with Rabbi Zev Leff 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 Sun DEC 23 8:00pm •More than 20,000,000 people worldwide have seen it! What? a phenomenal exhibit: The Art & Soul of Peace through Humor Join us for a slide presentation and talk by the creator and producer of the exhibit, Maureen Kushner Mon •DEC 24 11:36am •Video of Interview of Elie Weisel by OPRA inspiring and appropriate for 10 Tevet Mon DEC 24 8:00 to 9:45pm •DALE CARNEGIE PRESENTS "The key to becoming irresistably attractive" We all desire an attractive personality but we only have to make small changes to achieve this. Explore the very powerful realm of honest and sincere appreciation and it's impact on others. This workshop will be presented by James Marlow of Dale Carnegie Training, an international organization operating in over 120 different countries with more than 6 milion graduates worldwide For further information, contact James Marlow on 053 993 803 Mon. Dec. 24, 8:00pm, Current Islamic Terrorism: A Lecture by Prof. Raphael Yisraeli Tuesday, December 25 • She'arim College of Jewish Studies for Women invites the women of Jerusalem to a Tenth of Tevet Yom Iyun Ahavat Chinam: Small Acts - Big Changes 9:00 Registration • 9:15: Rabbi Benarrouch: The Golden Rule •10:15: Rebbetzin Pavlov: Anger Control • 11:30: Rebbetzin Brussel: A Practical Approach to Loving Your Neighbor • For more info, call: 02-651 4240, Shearim@shearim.com Israel Center program for Asara b'Tevet, Tuesday, Dec. 25, from 3:00pm Shiur, Mincha, mini-shiur, Maariv, fast-breaking refreshments Wed DEC 26 8:00pm • Yarzeit lecture in memory of Abraham Berman z"l (Father of Shulamit Neaman) OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem
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