SHABBAT PARSHAT TO'L'DOT
TT 494 - 2 KISLEV 5762 November 16 - 17, '01

Halachic Times for Jerusalem Winter (Standard) Time

Correct for TT #494

Ranges are for THU-THU, 29 MarCheshvan - 7 Kislev 5762 (November 15-22, '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 - 4:04pm (Earliest - 3:38pm)

Havdala - 5:19pm (Rabbeinu Tam - 5:56pm)

Earliest Shacharit 5:02½-5:09am

Sunrise 6:02½-6:09am (6:07½-6:14am)

Sof Z'man Kri'at Sh'ma 8:43-8:46am (7:57-8:00am)

Sof Z'man Shacharit 9:36-9:39am (9:05-9:08am)

Chatzot (halachic noon) 11:23½-11:25am

Mincha Gedola (earliest Mincha) 11:54-11:55am

Plag Mincha 3:38 - 3:35½pm

Sunset 4:44½-4:41½pm (4:39½-4:36½pm)

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.

The Molad of Kislev was Thursday night, November 15, at 11:13pm Israel Standard Time. Three full days from the Molad is Sunday night, 11:13pm, which is after moonset and therefore our first opportunity for Kiddush L'vana is Monday night, Novemebr 19th.

But, in New York, for example, the Molad was 4:13pm on Thursday. Therefore, the first op for K.L. in New York is Sunday night. In other words, when we in Israel see the moon on Sunday evening, it will be too early to say K.L. 7 hours later is when people in New York will see it, and that will be after 72 hours from the Molad, so they will be able to say K.L.

And to further muddy the water, read this: The actual astronomical Molad for Kislev was 8:42am on Thursday. So Sunday night will be more than three full days after the "real" Molad. Yet we will not be able to say K.L. because we use the average Molad for our calculations. Strange, but interesting.

Poor Picked-On Uncle Eisav?

This is one of those pieces that you must read through to the end; to stop in the middle will leave you with a very wrong impression. So either stop now, or commit yourself to all of it.

The Torah tells us that while Yaakov was cooking a lentil dish, a very tired Eisav returned from the field. Eisav was obviously hungry as well as tired and asked Yaakov for some of the "red stuff" he was making. Yaakov asked Eisav to sell him his birthright, which Eisav did.

The Gemara (Bava Batra 16b) tells us that the above episode occurred on the day that Avraham Avinu died, and Yaakov was preparing the mourner's first meal for his father Yitzchak. It then adds in the name of Rabbi Yochanan, that on that very same day, Eisav sinned five great sins - including murder and rape (not having manifest his wickedness during Avraham's lifetime). To "support" this statement, the Gemara draws on p'sukim from Tanach that indicate that the words AYEIF (tired) and SADEH (field) have connotations and associations with murder and rape respectively.

Why did our Sages pick on dear Uncle Eisav so much? Could it not have been that he just came home from the field and that he was tired? When the Torah says that Yitzchak loved Eisav because he provided food for him, why do the commentaries make the play on words on TZAYID and say that Eisav would trick his father into thinking that he (Eisav) was good and sincere?

Why, if the text of the Torah seem to say that Eisav was the innocent victim of Yaakov's opportunism and deceipt, does our Tradition call Eisav the Wicked?

This is the place NOT to stop. Even if you are tired, keep reading. Please...

The answer begins with part of the question. The written text is not the whole Torah. There is an inseparable part of the Torah known as the Oral Tradition, which is no less sacred, no less Torah, than the Written Word.

Rabbi Yochanan did not decide that Eisav committed a murder and a rape on the day in question. Those were (Oral) Torah facts. The most Rabbi Yochanan did was to make the textual links to support the Oral Tradition. Or maybe he was just teaching us those links that were part of that Tradition.

Just as halachic issues sometimes are understood differently from the plain text (e.g. eye for an eye, goat in its mother's milk, neither of which are taken as written), so too is it sometimes with the narrative portions of the Torah. How are we to know when a field is a field and when it has a sinister connotation? How are we to know when YOM is a 24-hour day and when it is daytime? Emunat Chachamim. Faith and confidence in the Chain of Tradition.

Sedra-Stats

6th of the 54 sedras; 6th of 12 in B'reishit

Written on 172.7 lines in a Sefer Torah, ranks 36th

4 Parshiyot; 2 open, 2 closed

106 p'sukim, ranks 29th (9th in B'reishit)Tied with Vayigash and Bo, but shorter than both in words & letters and length

1432 words, ranks 34th (10th in B'reishit)

5426 letters, ranks 33rd (10th in B'reishit)

Its p'sukim are below average length

Mitzvot

None of the TARYAG are counted from To'l'dot

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 21 p'sukim - 25:19-26:5

This is the history of Yitzchak b. Avraham; Avraham fathered Yitzchak.

[SDT] Rashi quotes the Gemara that tells that when Yitzchak was born, scoffers said that Avraham and Sara, who were childless for so long, had found a baby and claimed it as theirs. Avraham invited the leaders of the nations, their wives and infants, and Sara was miraculously able to wet-nurse all the babies. (The Gemara points to the plural "banim" in 21:7.) Then the scoffers accepted that Sara bore Yitzchak, but chided Avraham that Avimelech was the father (since Yitzchak's birth followed Sara's abduction). A miracle occurred and baby Yitzchak was the very image of his father Avraham, until the scoffers proclaimed, "Avraham fathered Yitzchak".

[SDT] Earlier, the Torah tells us of the generations of Yishmael b. Avraham. That seems to be in balance with the beginning of this sedra, which speaks of Yitzchak, except [1] the Torah makes a point that Yishmael is the son of Hagar the Egyptian, the maidservant of Sara. In other words, Yishmael was NOT the real To'l'dot of Avraham; and [2] To'l'dot (in the Yishmael context) is spelled without a vav, implying that something was missing. To'l'dot of Yitzchak b. Avraham; it was Avraham who fathered Yitzchak. And the word To'l'dot is spelled with its vav.

Yitzchak is 40 years old when he marries Rivka (3 years after the Akeida). The Torah emphasizes Rivka's family background.

After 20 years of childlessness (10 until Rivka was of child-bearing age plus an additional 10 years without a child), Yitzchak and Rivka pray to G-d. G-d hears their (actually his) prayer and Rivka becomes pregnant. She is having a "rough time" and goes to Shem b. Noach (who outlived Avraham, by the way) who tells her G-d's message, that she will give birth to twins who will go in very different ways and become great adversaries.

[SDT] Commentaries say that Rivka was unaware that she was carrying twins; she thought the turmoil within her existed in a single baby - this had her very upset; she was somewhat calmed by the Divine message of her carrying twins.

Another commentator suggests that Rivka knew she'd have twins but did not see the benefit of bringing a Yaakov into this world if it meant also having an Eisav. Part of the reply to her question "why do I need this", is that her conclusion was wrong.

Eisav and Yaakov are born, Yaakov clutching the heel of Eisav. The boys grow and develop different personalities - Eisav is the hunter and outdoorsman; Yaakov, the mild, studious "tent-dweller". Yitzchak loves Eisav; Rivka loves Yaakov.

[SDT] There are many different commentaries on these relationships. Note that Yitzchak's love is based on Eisav's providing food for him. Rivka's love is unconditional. Pirkei Avot says that only an unconditional love will endure forever.

Yaakov is preparing a lentil soup for his father. (The Gemara tell us that this was the day of Avraham's death; Yaakov was preparing the traditional mourner's meal for Yitzchak.)

Eisav returns from the field in a state of exhaustion. He asks Yaakov for some of the food. In exchange for the food, Yaakov acquires the birthright, which is insignificant in Eisav's eyes, but meaningful to Yaakov.

A famine hits the Land (like the one in Avraham's time - this is one of the many similarities between the lives of Avraham and Yitzchak) and Yitzchak goes to Avimelech in Gerar. G-d appears to Yitzchak and reminds him that he must not leave the Land. G-d also repeats his promises of the Land and of the large nation that will descend from him.

[SDT] The Torah says that G-d spoke to Rivka to tell her about her twins. Rashi "jumps" to tell us that it was through SHEM (with whom G-d communicated via Ru'ach HaKodesh) that G-d spoke to her. Rashi found this necessary to say in light of the fact that Rivka is not counted among the prophetesses. (See however, a comment later in the sedra.)

Second Aliya - 7 p'sukim - 26:8-12

Yitzchak dwells in Gerar. Yitzchak and Rivka pose as brother and sister (as did Avraham and Sara, and for the same two reasons). After a while Avimelech discovers that they are actually husband and wife and complains to Yitzchak about the deception. Avimelech orders his people to leave Yitzchak and Rivka alone. Yitzchak and family flourish in Gerar and G-d blesses them.

TAKE A LOOK... First famine that drove Avraham and Sara to Egypt, when Par'o discovers their true relationship, he sends then away. Second time, when they went to Gerar and said they were brother and sister, and then "discovered", Avimelech gives them many things and invites them to stay. (Par'o had given Avraham great wealth, but it was before he knew.) Yitzchak and Rivka also say they are siblings, but no one takes Rivka. When they are "found out", they stick around.

[SDT] The S'fas Emes suggests that Yitzchak would have been known to Avimelech as the son of Avraham. His showing up in Gerar with a woman he claims is his sister, then, would support the opinion that Avraham did indeed have a daughter. This is one of the opinions as to the meaning of G-d blessed Avraham BAKOL.

Shlishi - Third Aliya - 10 p'sukim - 26:13-22

Yitzchak thrives in Gerar, which creates jealousy among the locals who fill in the wells that Yitzchak has dug. (There is great symbolism in the Torah's account of the wells, their names, their failures, and then their successes.) Yitzchak is driven away from Gerar. A new well that Yitzchak digs is taken over by the shepherds of Gerar, as is yet another well. Only the third well called Rehovot permits Yitzchak to live in relative peace.

(Some see this as a hidden reference to the first and second Beit HaMikdash, which fell, and the third which will stand forever. May we see it soon in our time.)

Brachot 56: Rabbi Chanina said, he who sees a well in a dream, he will see peace... Yitzchak's servants dug and found a live spring, B'EIR MAYIM CHAYIM. This is immediately followed by the peace treaty between Avimelech and Yitzchak. Rabbi Natan continues in the same Gemara. He who sees a well in his dream has found Torah, as it says in Mishlei: He who finds me, finds life... an equation is made between G-d, Torah, and Life.

R'vi'i - Fourth Aliya - 7 p'sukim - 26:23-29

Yitzchak sets himself up in Be'er Sheva. G-d appears to him and reiterates the promises for prosperity made to Avraham. Yitzchak builds an altar to G-d and continues to prosper. Avimelech, realizing that his own prosperity was due to the presence of Yitzchak, comes with a delegation to Yitzchak in order to enter into a covenant with him.

(Not a rare experience through the generations - Jews are expelled from a country, which subsequently regrets its actions because of the decline they experienced without the Jews in their midst.)

Chamishi - Fifth Aliya - 33 p'sukim - 26:30-27:27

Yitzchak and Avimelech partake of a meal and exchange oaths. Be'er Sheva is reaffirmed as "the city of the Avot" by Yitzchak's actions. Another example of the similarity between Yitzchak's life and Avraham's.

Eisav marries at 40 years of age - a (sub)conscious attempt to emulate his father. However wicked Eisav is, he is genuinely respectful and loving of his father. On the other hand, Eisav's choice of a wife disgusts both Yitzchak and Rivka.

Yitzchak is old and blind and calls to Eisav to prepare for him a special meal and then receive a special blessing. While Eisav is in the fields doing his father's bidding, Rivka prepares Yaakov to receive the blessing instead of Eisav. She tells Yaakov to bring her two goats and she would prepare the dishes that Yitzchak loved. Yaakov hesitates for fear that Yitzchak will feel his smooth skin and realize that Yaakov has come to deceive him. Rivka dresses Yaakov in Eisav's garments and places a goat- skin on his neck to give it a rough feel. She gives Yaakov the food to bring to his father.

When Yaakov hesitates to participate in Rivka's plan to get him the bracha, Rivka says to him, ALAI KI'L'LATCHA B'NI. The "p'shat" (plain understanding) is that Rivka was taking upon herself the potential curse if the deception were discovered. Targum Onkeles adds a very significant phrase to his translation of ALAI. He says, "to me was told as prophecy..." This way of looking at the episode is that Rivka was, in essence, commanded by G-d to arrange that the brachot go to Yaakov. And in specifically this way. This is considerably different from the "plain" understanding of the text. Let's carry this one step further. It seems obvious that Yaakov was punished measure for measure for his deception of Yitzchak. The Brothers not only deceived Yaakov concerning the fate of Yosef, but they used a goat to bring about the deception. If we accept the idea that Yaakov was supposed to get the bracha that Yitzchak was going to give to Eisav, that it was G-d's will, and even G-d's command according to Onkeles, then we was Yaakov punished so severely? An answer might be suggested in the form of an analogy. When one has to take drastic, life-saving treatments - "serious" medication, radiation, etc., what is done might be absolutely necessary, but there are often harsh side-effects.

(The same interpretation of ALAI is offered for Esther when she said V'TZUMU ALAI. That also explains things from the Megila differently.)

Shishi - Sixth Aliya - 23 p'sukim - 27:28-28:4

The blessing invoked by Yitzchak upon Yaakov, for bountiful produce and respected status among nations, has been borrowed by us to be recited on Motzaei Shabbat - VAYITEN LECHA ELOKIM...

As Yitzchak finishes blessing Yaakov, Eisav returns from the hunt. He prepares food for his father and presents it with a request (demand) of the blessing. Yitzchak trembles when he realizes that the bracha went to Yaakov. When Yitzchak explains to Eisav that Yaakov received (and rightly so) the blessing, Eisav bitterly cries out and asks his father for a blessing too. Yitzchak gives Eisav a blessing (not as exalted as Yaakov's). Eisav decides to kill Yaakov for this, the second time he has taken something away from him. Rivka hears (how?) of Eisav's plans and encourages Yaakov to flee to Rivka's hometown until Eisav's wrath subsides. Rivka suggests to Yitzchak that he send Yaakov away to find a proper wife.

Yitzchak calls for Yaakov and gives him another blessing and sends him off to Padan Aram to find a wife among Rivka's family. He gives Yaakov "the blessing of Avraham", thus providing for the continuity of the Chain that becomes Judaism.

Sh'vi'i - Seventh Aliya - 5 p'sukim - 28:5-9

Yitzchak sends Yaakov off to Padan Aram to Lavan b. B'tu'el, the brother of Rivka who is the mother of Yaakov and Eisav. (Unusual ID) Eisav sees that their father has sent Yaakov to find a wife, because he does not want him to take a Canaanite wife. Yaakov goes on his way and Eisav takes as another wife, the daughter of Yishmael. And Eisav takes Machalat b. Yishmael...

Haftara - 21 p'sukim -Mal'achi 1:1-2:7

There is speculation as to whether Mal'achi is the name of an individual, or a description of "My messenger". Some say that Mal'achi was Ezra. Mal'achi is known as the last of the prophets. Mal'achi brings G-d's message to the people that He loves Yaakov (and his descendants), and hates Eisav, even though Yaakov and Eisav are brothers. Thus, the Haftara echoes the rivalry and relationship between the two brothers that is the substance of the sedra To'l'dot. The haftara refers to the respect a son has for his father. In this regard, Eisav was exemplary.

Mal'achi criticizes the kohanim of the time for not being careful in the offering of korbanot. We can see this as a preparation for the building of the new Beit HaMikdash in the hopes that it will function properly and be a true honor to G-d.

Talmud Yerushalmi exclaims that this is Bosmat, and asks why her name was changed. The astonishing answer is that all Eisav's sins were forgiven when he took a wife intended to please his parents. The Talmud generalizes and gives this as the source that the sins of a CHATAN (and KALLA) are forgiven when they marry. Strange source for an important concept.

THE JERUSALEM INSTITUTE OF JEWISH LAW

Rabbi Emanuel Quint, Dean

Lesson # 111 (part two) • Torts Against Neighbors

In discussing the tort that neighbors may inflict one on the other, it was stated in Lesson 109 that there is the tort of “Reuven overviewing or possibly overviewing Shimon’s property”.

A person may not look onto his neighbor’s property to see what he is doing there. The right of privacy is absolute. In fact one’s door may not face another person’s door. This raises problems when two or more neighbors live on one floor of an apartment building and both doors face a common vestibule such as the landing where the elevator stops. Reuven is waiting for an elevator or has just gotten off the elevator and Shimon opens his door. This affords Reuven an opportunity to look right into Shimon’s apartment. Generally, in chareidi occupied buildings there is an inside door within a few feet of the outside door, which inner door prevents outsiders from looking into the apartment. Most people don’t even think about invading the privacy of their neighbors. In fact, in the Torah when Balaam utters the phrase “How goodly are your tents, O Jacob, Your dwelling places, O Israel” he was describing the wonderful situation of how the Jews arranged their tents. Their entrances did not face one another so that there was no intrusion of privacy.

Let's assume a situation that Reuven has an empty lot next door to Shimon’s house.

Shimon wishes to build a window opening in the wall of his house that faces Reuven’s empty lot. This will enable Shimon to overview Reuven's empty field, which Reuven is not using. There is thus no current overviewing. Can Shimon make such an opening? There are two views.

The first view cited by Rabbi Yosef Karo in Shulhan Aruch is that Reuven cannot protest the opening by pleading that he may in the future wish to use his field to build thereon or for some other purpose, and will then be damaged by Shimon's overviewing through the window Shimon is now building. According to this view, since Reuven may not prevent Shimon from building the opening, Shimon is not able to acquire a presumption to maintain the new opening. The result is that when Reuven does use his field, Reuven may insist that Shimon block up that new window so that Reuven should not be damaged by Shimon’s overviewing. Furthermore, Reuven may block the window with his own structure.

An example given in the codes resulting from this first view is the following: Shimon has a house facing Reuven's lot, which has thereon Reuven's collapsed house. Since Reuven is not using his lot or collapsed house, Shimon builds a window in his house facing the collapsed house on Reuven's lot. Shimon is able to do so since Reuven is not using his lot and thus Reuven could not have protested Shimon building the window since Reuven suffers no current damage. Because Reuven cannot protest against Shimon, Shimon does not acquire a presumption (right) to maintain the new window in his house (unless he can prove through the testimony of witnesses that Shimon maintained that window before Reuven's house had collapsed). Rabbi Karo offers advice to Shimon. As soon as Reuven’s house collapses, Shimon should seek out two witnesses who should write an affidavit that Shimon maintained his window prior to the collapse of Reuven’s house

The second view cited by Rabbi Karo in Shulhan Aruch is that Reuven can protest that he intends at some time in the future to use the empty field and thus prevent Shimon from building an opening that will cause overviewing to Reuven when he will, in the future, use the field. The explanation is that there is no reason why Reuven should have to litigate the question with Shimon when he is ready to use his field.

Assume a situation where Shimon and Reuven have attics in their houses. Shimon wishes to build a window opening in his attic; Reuven has no window opening in his attic. If Shimon builds the first opening Reuven will not be able thereafter to build an opening because it will look right into Shimon's window. There are two opinions presented by Rabbi Karo in Shulhan Aruch: (1) Shimon must limit the size of his window openings so that Reuven will in the future be able to build a window opening without facing Shimon's opening; and (2) Shimon may build as large and as many openings as he desires, and Reuven cannot plead that in the future he may desire to build window openings in his attic.

Assume the following situation: Shimon's window faces a wall that is between the land of Reuven and that of Shimon, the wall protecting against Shimon's overviewing Reuven's land. The wall collapsed so that Shimon can now overview Reuven's land. Reuven can require Shimon to block out the window. There is also a dissenting view that holds that since Shimon built his window legally (the wall at the time prevented Shimon from overviewing), he is not required to block up his windows.

Assume that Shimon has on his land two houses side by side, house A contiguous to the land of Reuven, and house B alongside house A away from the land of Reuven. Shimon is currently legally able to overview Reuven's land from house A (Reuven had given Shimon permission to build the window) but not from house B, because his own house, house A is between house B and Reuven's land. Shimon's house A collapses so that now Shimon is able to overview Reuven's land from house B. Shimon does not have to block up his windows in house B since Reuven is now in no worse position than he was before house A collapsed.

Assume that Reuven and Levi are co-owners of parcel #1. Shimon is their neighbor, owning parcel #2 adjoining the north side of parcel #1. Shimon, in his house on parcel #2, builds a window facing parcel #1, for which Reuven and/or Levi can bring a lawsuit to enjoin him, since Shimon is now guilty of overviewing parcel #1. Levi has gone overseas. Reuven agrees with Shimon, that when Levi and Reuven divide their parcel # 1 with each taking one-ha1f, if the one-ha1f of the parcel that Reuven receives is the northern half and thus adjacent to Shimon's parcel #2, that Reuven will permit Shimon to maintain the illegal window. This agreement between Reuven and Shimon is not binding on Reuven. The reason is that Reuven is currently not the sole owner of the northern half of parcel #1, and he has nothing that he solely owns with which to negotiate. This is similar to the situation where Reuven agrees with Shimon “When I purchase parcel #1 I hereby sell it to you.” This is not binding since Reuven may not sell that which he does not own.

The subject matter of this lesson is more fully discussed in Vol. V, Ch.154 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.

DISINHERITING

Special Divine guidance oversaw the transference of Yitzchak’s blessing from Esav, Yitzchak’s intended recipient, to Yaakov. But in general our tradition warns against disinheriting children. (According to Torah law such disinheritance can be accomplished by giving large deathbed gifts.) It is improper for a sick person to give so much to charity that the children are left without a sufficient inheritance; and it is even wrong to favor a righteous child over a wicked one (Bava Batra 133b).

The Yerushalmi (Bava Batra 8:6) applies a cryptic verse from Yechezkel to someone who disinherits his children this way: “And these [who died in battle] shall not lie with the mighty... who descended to the depths with their weapons of war, their swords placed under the heads, and their iniquity shall be on their bones...” (Yechezkel 32:27).

The commentators explain that a soldier who died a natural death used to have himself buried with his sword, to demonstrate that his sword never left him and he was never defeated in war. But the prophet tells us that in fact he has nothing to be proud of; on the contrary, those killed in war, even if they were wicked, at least achieved some atonement in their horrible passing. The one who died in peace has all his iniquity on his bones.

The parallel seems to be as follows: It is natural for a parent to suffer if his children don’t act properly. He wonders what became of the immense effort he invested in his child, and is embarrassed as well that the child’s behavior reflects on him. This suffering is an atonement for the parent – his “casualty” in the struggle of child-raising.

When a parent reacts to this situation by disinheriting the wayward child, it is like a declaration that he is getting even. He is being buried with his sword under his head, showing everyone that his child’s misbehavior didn’t get the best of him.

The best thing for a parent to do in this situation is to acknowledge the sorrow he or she feels, and even to augment it by giving a suitable inheritance. (Assuming the inheritance won’t encourage self-destructive behavior.) The parent’s sorrow at having brought up a wayward child is an atonement, and can also be a key factor in leading the child back to righteousness. If on the contrary the child is disinherited, the parent has cut off the last possible bridge to his or her offspring.

It is unhealthy for the living as well as the dead if we use our departure from this world as an occasion to get even and settle petty accounts - with our own children, no less. The best policy is to set an example of equity and generosity.

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: Are we supposed to remove our talit when we go into the bathroom? If so, do we also have to remove our talit katan (tzitzit)?

Answer: The Shulchan Aruch (Orach Chayim 21:3) rules that one need not remove tzitzit when entering a bathroom. In the Beit Yosef, he brings a proof from Menachot 43a. The gemara relates that Rav Yehuda would make a bracha every time he put on tzitzit but needed to do so only in the morning, because he didn’t take them off all day. Presumably, he entered the bathroom and used the facilities during the course of the day, and yet the clear implication is that he did not take them off at all. Even though one must avoid bizuy mitzva (disgracing a mitzva), normal, daily activity such as using the facilities does not fall into that category (Aruch HaShulchan, Orach Chayim 21:3). However, we remove the talit gadol before entering a bathroom (Taz, 21:3; Mishna Berurah 21:14). This is due primarily to the extra respect due to an object which is used exclusively in regard to tefilla. The Mishna Berurah (ibid.) allows urinating with a talit on and so one can be lenient upon entering an area which has only urinals (see also Ask the Rabbi- R’ei 5761).

It is important to note that the requirement to remove the talit is a matter of propriety and not an outright requirement; this fact has a common application. When one enters a bathroom, one is required to remove tefillin (which have a level of kedusha beyond the status of tzitzit). Since this activity is a mandatory break in one’s performance of the mitzva of tefillin, one needs to make a bracha when he puts them back on (Mishna Berurah 28:47; see Biur Halacha, ad loc.). [The practical application in a variety of situations is not simple and is beyond the scope of this answer]. However, the rule to remove a talit is a lower level of requirement, and there is not a mandatory break. Therefore, if one removes the talit with the intention to put it back on after leaving the bathroom, he does not make a new bracha at that time (Mishna Berurah 8:3).

Ed. note: To fill out the last point made, as relates to the YES or NO of making a new bracha on Talit when one has a break in its wearing: If one is aware of the removal of the talit - either because he took it off himself (for example, to go to the bathroom), or because someone else took it off him (such as another individual who wanted to borrow the talit for Birchat Kohanim or an Aliya to the Torah), but asked permission first - then no bracha is said when putting the talit back on. However, if the talit was removed without the knowledge of the wearer - for example, it fell off (probably a polyester suit), or a borrower "ripped it off" without saying anything first - then a bracha needs to be said when putting it back on.

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.

Who's Who in the Sedra

Comments from the Talmud and Midrash about different personalities in the sedra. Based on the book ISHEI HATANACH by Yisrael Yitzchak Chasida

EISAV The Midrash says that Eisav greatly resembled Yitzchak in physical appearance. The Gemara says that Eisav did not rebel during Avraham's lifetime (which was cut short by 5 years - 175 and not the 180 that Yizchak reached so that Avraham would not see Eisav's wickedness). Targum Yonatan says that Eisav killed Nimrod (and took his special garment - some say it was the leather garment made by G-d for Adam & Chava). The Midrash says that Eisav encouraged his grandson Amalek to take revenge against the children of Yaakov, since he did not succeed in vanquishing Yaakov. The Zohar says that there was never a person who so honored his father as did Eisav to Yitzchak. This earned him domination in this world. Targum Yonatan adds that Eisav's honoring of Yizchak is what caused Yaakov to fear him. The Zohar says that Eisav's tears at losing the bracha caused Bnei Yisrael to go into Galut.

Book Review

Guidelines • by Rabbi Elozor Barclay and Rabbi Yitzchok Jaeger

Between "What does Chanuka commemorate?" (question #1) and "Is Chanuka mentioned in the bracha of Al HaMichya?" (question #229) are 227 other questions about Chanuka – All beautifully and succinctly answered by the authors. The questions touch all aspects of the holiday – from history and halacha to minhag and prayer. They even discuss the proper brachot for latkes and sufganiyot! You get the who, what, where, how, when and why of Chanuka.

The book contains a useful glossary of Hebrew terms used in the book, and a very helpful index so that you can find what you are looking for quickly. The sefer has "haskamot" (not in the glossary; it means approbations) of Rabbi Refael Tzvi Weber, Rabbi Nachman Bulman, and Rabbi Zev Leff.

Even when you think you know the answer to a specific question, you will be surprised to find another answer or two that you might not have known. (e.g. 135 for me - PC)

Guidelines is a perfect pre-Chanuka gift for family and friends, young or old - or for yourself. And best of all, you can buy Guidelines at the Israel Center on Monday mornings until Chanuka, at a special low price.

Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)

Giving in to those greater than you is easy. Giving in to those beneath you is also easy. That is what is called being humble. But it is very hard to give in to a colleague who is your equal.

- Rabbi Avraham of Slonim

"...who in great mercy revives the dead." (from the Amida prayer)

One must emulate G-d in this respect. That is why every Jew must strive to "revive the dead" = that is, to instill liveliness and vitality in every Jew's life. It is like resuscitating a dead body with living spirit.

- Rabbi Menachem Mendle Schneerson

Rite and Reason by Shmuel Pinchas Gelbard

The afternoon service is called MINCHA. (Gemara)

REASON It is named after the MINCHA offering that was brought in the Beit HaMikdash together with the Tamid. Although a MINCHA was also brought with the morning Tamid, nevertheless, the afternoon is a special hour of Divine goodwill. We learn this from Melachim Alef 18:36, "And it was at MINCHA time, and Eliyahu HaNavi approached... [in prayer for HaShem's vindication]" Hence, the service in the afternoon was called MINCHA. (Tosefot). Also, the Gemara speaks of Mincha Gedola & K'tana

ArtScroll Series Mesorah Publications Ltd.

WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein

Once the Malbim was in Berlin and happened to hear a particular "maskil" preach. Unfortunately, the man's words were void of any real message, and the Malbim felt that he had wasted his time. Later, however, he stated that he had indeed learned something from the speech. "Koheles", he said, "gives us no less than twenty-eight contrasts, such as 'a time to love and a time to hate', or 'a time to weep and a time to laugh'. In all these contrasts, there is a middle ground. After all, one can be in a state where he neither loves nor hates, or when he is neither weeping nor laughing. There is one contrast in Koheles though, that always puzzled me. That is the one which states, 'a time to talk and a time to remain silent'. Up to now, I could not understand where the middle ground between the two could be. After having heard this speaker, however, I see that it is possible for a person not to remain silent and yet say nothing!"

Excerpted with the permission of the copyright holder

From the Desk of the Director

Dear Torah Tidbits Reader,

Parshat Toldot contains the well-known story of Ya’akov’s devious acquisition of the blessings of the first-born. We ask how Ya’akov acquiesced to such an undertaking and what sort of impression it makes on future generations. We wonder at Yirmiyahu’s invocation of the name Ya’akov to express the waywardness of his generation: “Ki kol ach akov ya’akov” - ‘For every brother acts deceitfully’ (Jer. 9:3).

The commentators noted that Ya’akov was not a very willing partner in this deed. The Ketav Vehakabala observes that Ya’akov’s use of the term, “Ulai yemusheini avi” - ‘Perhaps my father will caress me’ - implies that he hesitated and wished the plot to fail. Moreover, Ya’akov’s response to his mother’s bidding – “Vayelech, vayikach, vayavo” – is conspicuously devoid of any expression of the high motivation that characterized Avraham, Eliezer, and even Esav. They all hurried to fulfil their various missions but here the Midrash describes Ya’akov’s behavior as “forced, beholden, and weepy.”

We know that Ya’akov paid a high price for hiding his identity when we see aspects of this trickery reappearing later in his life. For Leah pretends to be Rachel and Yosef’s brothers ask their father to recognize a coat of many colors. Rashi notes that only after the angel forced Ya’akov to face up to his name could that name and its associations be transformed.

From that point onwards, Rashi adds, future generations would recognize that Ya’akov’s blessings emanated directly from Hashem and not through devious means. How appropriate it would be if the nations today would now internalize this essential condition of our national character.

Sincerely yours,Menachem Persoff, Director, Israel Center

Towards better Davening and Torah Reading

The contents of this (weekly, so far) column are based on the sefer: EIM LAMIKRA HASHALEIM, a guide to correct pronunciation, specifically in davening and Torah reading.

Beginners to Hebrew learn quite early that an APPLE is TAPU'ACH, and not tapucha. Calendar is LU'ACH and not lucha, and KORBANOT were brought on the MIZBEI'ACH, not mizbeicha. This phenomenon of Hebrew pronunciation is known as PATACH G'NUVA, the stolen PATACH. The vowel sound usually follows the sound of the consonant it is under. So the CHET with a PATACH should have been CHA. Instead, the vowel (and the accent as well) is "stolen" by an imaginary ALEF placed before the CHET. Hence, ta-PU-ach, LU-ach, RU-ach, etc.

That's easy. So far, so good. But CHET is not the only final letter of a word that has its PATACH "stolen". So does HEI. The word for TALL is GAVO'AH, not GAVOHA. This is harder to pronounce than the CHET-ending words. HEI with a PATACH is HA. That's easier for people to pronounce than an (imaginary) ALEF with a PATACH followed by a non-silent, sounded HEI. AH, sounding the HEI at the end. HEI at the end of Hebrew words is most often silent. There are two situations when the HEI at the end of the word is NOT silent. A final HEI is sounded when there is a dot (MAPIK) in the HEI. ISHA (ALEF, SHIN, HEI) is a woman. ISHAH (ALEF, YUD, SHIN, MAPIK-HEI) means her husband. The other situation is the one presented here: PATACH G'NUVA under a HEI (at the end of the word). The HEI is sounded... AFTER the PATACH.

There is a particularly important instance of a HEI with a PATACH G'NUVA that demands special attention and care. G-d's name, ALEF, LAMED, VAV, HEI. ELOHA is the incorrect pronunciation of this name of HaShem. It isn't one of the names of G-d. The correct pronunciation is e-LO-ah, with the HEI sounding at the end. Using the K sound to replace the HEI sound, as in ELOKIM and ELOKEINU, this name is ELO'AK (not eloka). Get the point?

In the Shir-shel-HaYom-according-to-the-GR"A pullout for Sukkot, there was a "box" on the pronunciation of e-LO-ak, but it is important to repeat it because we are talking about G-d's name. End of the second perek of Hallel - MILIFNEI ADON CHULI ARETZ, MILIFNEI ELO'AK YAAKOV. Listen to how many people say ELOHA. (Maybe even yourself... until now.) Try to share this point with others. It's worth it. Think of Yom Kippur. Vidui. AL CHEIT... Between each section of the AL CHEITs we say - V'AL KULAM, ELO'AK SLICHOT - we are asking G-d to forgive us. Shouldn't we say His name correctly?

Apologies for driving this one into the ground, but it seems so important. Just like ANODOI is not G-d's name (and would even sound like someone was mocking the name), neither is ELOHA.

Let's continue. AYIN is also subject of PATACH G'NUVA, but Ashkenazim can almost ignore this one, since we don't pronounce an AYIN. For us it is silent. Even though most of us know that it really has a sound. That sound is so difficult for us to pronounce, that we don't try. And we've lost it from our way of speaking Hebrew. So, SHAVU'A is SHAVU'A, even if we don't pronounce the AYIN after the PATACH. But S'faradim and Teimanim do... with a twist, as you will read about in the coming paragraph.

S'faradim and Teimanim handle the PATACH G'NUVA differently from the way Ashkenazim do. If the vowel preceding the CHET is a CHIRIK (ee as in feet) or TZEIREI (a as in fate), then the "stolen" PATACH is sounded as if there were an imaginary YUD before the CHET, rather than the Ashkenazi's ALEF. G-d told Moshe and Aharon to bring about the plague of SH'CHIN (boils) by taking the soot of a furnace, PI'ACH HAKIVSHAN. PEI-YUD-CHET. Ashkenazim pronounce the word as if it were PEI-YUD-ALF-CHET. PI'ACH. S'faradim and Teimanim pronounce it PI'YACH. Similarly, MIZBEI'YACH. Fragrance is REI'YACH (as opposed to Ashkenazi REI'ACH). And if the vowel before the CHET is a CHOLOM (o as in bone) or SHURUK (oo as in food), then the PATACH is sounded as if it were under a VAV - pronounced as it is supposed to be, like a W. RU-WACH (Ashkenazi RU-ACH), TA-PU-WACH, KO'WACH. SHA-VU-WA# (# is the pronunciation of the AYIN). G-d's name: E-LO-WAH.

Remember that in all cases of PATACH G'NUVA, the word is pronounced MIL'EIL (on the next-to-the-last syllable). The CHET, HEI, or AYIN not only lose their vowel, they lose the accent as well.

Again... careful attention to correct pronunciation can and should lead to more careful davening in general, to better understanding of what we are saying, and to improved KAVANA in the mitzva of "Serving G-d with all our hearts".

Parsha Pix

(what's not explained here is a PPP). Yaakov with the N'zid Adashim. One of Yitzchak's servants digging a well. Tow truck is a pun for GERAR. Sword is from blessing of Eisav. Rain cloud is part of Yaakov's bracha. Passport is for Yaakov's trip abroad. Bear-7 is Be'er Sheva. And the bear also has a hand raised in oath - the other meaning of Be'er-7. Lower-right is Davka's Yaakov & Eisav.

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 (Chayei Sara) TTriddles:

[1] Rivka, Yaakov, Aharon, Mishkan

[2] You can use it for demi tasse

[3] Maybe he was born at 3:00 o'clock

[4] From 3 to approx. 15, one line would fit the sedra and another the haftara

And the envelope please...

[1] The common factor in the list of people and the Place is NEZEM. Gold rings. Rivka got one from Eliezer. And Lavan surely noticed it. Yaakov took various idolatrous artifacts and the gold earrings of his entourage (that had been plundered from Sh'chem, some say) and buried them under a terebinth tree near Sh'chem. Aharon collected the gold rings of Bnei Yisrael. These became the Golden Calf. And the women of Israel gave their gold rings to the collection of materials for the Mishkan.

[2] Demi tasse is a small cup, usually of coffee. It is served with a small spoon. That would be the little KAF in the word V'LIKOTAH. Avraham came to eulogize Sara and to cry for her.KAF is a spoon. Small one. Perfect for demi tasse.

[3] 3:00 o'clock is the direction EAST. This then is a reference to KEIDMA, the youngest son (assuming they are listed in age order) of Yishma'el. Keidma means east.

[4] From 3 to approx. 15 is the time range for Kiddush L'vana each month. From 3 days after the Molad until the time of the NIGUD, which is 14 days 18 hours 22 minutes after the Molad, approx. 15 days. From among the p'sukim and sentences of K.L., one would fit with the sedra, specifically with the marriages mentioned therein - Yizchak & Rivka and Avraham & Ketura. SIMAN TOV U'MAZAL TOV... Another line would fit with the Haftara, specifically the end, with Bat Shava saying the equivalent of DAVID MELECH YISRA'EL CHAI V'KAYAM.

That's it for the TTriddles. There were also a couple of PPPs, elements of the ParshaPix from page 3 that were not going to be explained along with the rest of the pictures which made up the "regular" PIX.

The symbol in the lower-right corner is the logo of TEREM, an emergency medical service in Jerusalem. The word TEREM appears at least twice in the sedra. But one of the times is with the word represented by the graphic to TEREM's left. There is a musical note in the form of a KEY. The note (I hope I got it right) is A, or LA of DO-RE-MI fame. So you have TEREM KILA. In the lower left is a birthday cake with seven candles. The girl who is celebrating her birthday is 7 years old, of BATSHEVA of Haftara fame.

This week's TTriddles:

[1] Is it possible that a soft laugh can be measured at 8dB and a scream at 70dB? CHECK it out

[2] (Avraham), Eisav, Yarav'am, Haman

[3] We just past the Iron Horse

[4] Well, citrus, microscope, book

[5] Avraham to G-d, Yaakov to Yitzchak, Yaakov to the rock, Yehuda to Yosef, Yosef to Yaakov

[6] The five who grew

[7] Double connection between Yitzchak & Mea Shearim

[8] Yaakov Avinu and Elisha's servant

[9] Rivka-Esther pronounal-preposition. & adj. links

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 will be fully operational shortly. Apart from a registration fee of 200NIS (per case), there will no charge for this service Please call 566-7787 ext. 204 forfurther information 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

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

Last week, we connected the CAFE with Parshat HaShavua by featuring LENTIL SOUP. It was good! Lentil soup was a natural for To'l'dot. The challenge is to continue connecting the CAFE and the sedra each week. Not so simple. But we'll try. For Vayeitzei, we will just tell you that the CAFE has a range of ice cream treats. This is a recent addition to the CAFE's fare. The word G'LIDA comes from the Aramaic for ICE. When Yaakov complained about Lavan's treatment of him, he mentions KERACH BALAI'LA, ice at night. Targum: G'LIDA. So enjoy ICE CREAM at the ISRAEL CENTER CAFE.

We now have a hot drinks machine with coffee, tea, & hot chocolatelocated on the ground floor, anda cold drinks (cans) machine on the first floor near the library.

NESTO Native English-Speaking Teen Olim

Have you ever walked into a room full of kids who are full of chocolate? Did you ever participate in a chocolate eating contest, or eat a bar of chocolate with a plastic knife and fork while wearing clothes from the 1970’s? Can you imitate a Twix bar melting in the sun? Were you at NESTO’s activity this past Tuesday night? If you were, you can support us in saying that this past Tuesday night was not only a chocoholics dream, but was a lot of side-splitting, chocolate-scoffing, belly-aching fun.

Things only got better with NESTO’s first Shabbaton of the year on Parshat Chayei Sara. The theme of the Shabbaton was: Is Zionism Racism? We began Shabbat with an energy-filled, spiritually-uplifting, Carlebach-style davening at the Shir Chadash shul in Nachlaot. We returned back to the Israel Center for a scrumptious dinner, provided by Chaim of Schocketino Caterers and the Israel Center Cafe. We then moved onto the first part of our program. The kids debated and analyzed the argument of, Is Zionism in fact Racism, an issue that was recently re-raised at the UN’s Conference against Racism at Durban. Over 40 kids participated in the Shabbaton. They split up into small discussion groups, and - with the help of a resource booklet - deliberated, argued and compromised on the issue at hand for over an hour. The room was full of raised voices, defenders and opponents wrangling over a question so close to our lives.

Shabbat morning after Tefila at Chovevei and following Kiddush, the NESTOites moved on to the second part of the program. Now was the time for a representative from each group to present the groups’ arguments before the rest of us at the “United Nations.” Questions were thrown at every speaker. The debate was heated and opinions were intense, however, the conclusion that Zionism is in fact NOT Racism was hard to dispute. As one of the representatives put it, quoting from the words of Martin Luther King Jr, in her closing speech, “Zionism is nothing less than the dream and ideal of the Jewish People returning to live in their own land. By saying that you are Anti-Zionist, you are really saying that you are Anti-Jews!”

Bowling and pizza in Talpiot completed an awesome Shabbaton that was not only fun and enjoyable, but was at the same time thought provoking and relevant to our daily lives. Plans are already underway for the next Shabbaton scheduled for Dec. 28-29. Details to follow. Stay tuned, as you don’t want to miss out on all the fun!!

In other news, we, at NESTO, are very fortunate to be able to invite all English-speaking students (High School, University and Yeshiva) to an evening with Esther Wachsman, mother of Nachshon Wachsman HY"D who was murdered eight years ago by Arab terrorists. Esther will be speaking about COPING WITH TRAGEDY. The event will be held next Tuesday night, 7:30pm November 20th at the Israel Center. For more information please call Naomi.

NESTO is looking to expand and start a Junior NESTO for 7th and 8th graders. We feel there is a need and a demand to provide a kosher social/educational setting for English speaking young teen olim. Programming has already begun as we look to hold our first event on Chanuka. If you are interested in finding out more about this exciting new group, please call or email Naomi.

That’s all for now, Shabbat Shalom, Josh, Chave, 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

Nitzotz - Student Volunteering Program

I would like to share my amazing experience at Beit Hayeled in Bnei Brak with you. I am the Bat Sherut for Nitzotz this year. Nitzotz is a chesed organization of the Israel Center for yeshiva students spending their year in Israel. We send hundreds of students out to volunteer in many different places on a weekly basis. In addition, we organize Shabbatonim in different facilities that we feel can use our volunteers for the weekend.

This past weekend, we had a wonderful Shabbaton in Achuzat Sara, a children's home in Bnei Brak. Close to 150 children live there during the week, half of them staying for Shabbat. The children come from broken homes where they have no chance of leading a normal life. Achuzat Sara gives these children a chance to grow up in a loving and caring environment. The children are 6-14 years old and live in groups of twelve. Each group has a Madricha or Madrich and two Bnot Sherut. An unbelievable staff cares for these children.

This past Shabbat, ten guys from Yeshivat Torat Shraga brought great joy to over 60 children. They arrived Erev Shabbat and in no time had started a game of basketball with the kids. The children were overjoyed to have guests for Shabbat but became even more excited when the guys pulled out their guitars.

Shabbat started and the guys led the T'FILA, adding songs and tunes to liven things up. Each guy sat next to a few children to help them follow along. Friday night dinner was great! The guys spread out and sat at the different tables. The singing was uplifting, followed by a short Dvar Torah by one of the guys.

After dinner, the guys ran an Oneg Shabbat for the kids. The children had a blast running around and playing games. The guys had even dressed up to get the children excited. We later got a report from the head counselor that one of the children, who never gets excited over anything, gave a big thumbs up regarding the Oneg.

Later, a few guys went up with the children to their rooms to tell them bedtime stories and tuck them in.

The next day was great as well. The guys led Tfila again, with Carlebach tunes and the children got excited. Lunch was great and a Dvar Torah was given once again. The guys ran another Oneg before Maariv and the children enjoyed it as well.

Shabbat was amazing and the guys felt they had really made an impact on some of the kids. However, the highlight of the Shabbaton was the Melave Malka on Motza"Sh. The guys brought their guitars and sat down on the floor in the center of the lunchroom. The children all ran over and sat in their laps and next to them. They sang, played music and even put on a juggling act. The children had a BLAST and wouldn't let them leave.

A few kids asked the guys for their numbers so they can keep in touch. The guys told me they want to come back and visit throughout the year. They even asked to visit during Chanuka and run a Chanuka party for the children.

The Shabbaton was a great success. As the director of the home had said: “Shabbat starts with Nitzotz (spark) but ends with a Lehava (flame) ” .

We hope to run many more Shabbatonim in Achuzat Sara throughout the year.

Yashar Ko'ach to the Torat Shraga guys - you were truly amazing!

Ariella Bat Sherut, Nitzotz

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 pressing2right 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.

Israel Center In-House Shabbaton • Shabbat Parshat Vayeishev December 7-8, '01 with Scholar-in-Residence: Rabbi Shubert Spero • Registration has begun in earnest for our Pre-Chanuka on the theme of: the 3 H's of Chanuka - History, Hashkafa, Halacha • 200NIS per person • (non -members add 20NIS) • When you call, let us know your housing requirments, dietary needs, and seating preferances (if any), A good opportunity to "prepare" for Chanuka AND to rest up before your Chanuka entertaining

Tuesday, November 27th (100NIS p.p. - non-mem. add 20NIS) • A very special Tiyul to Tel Aviv with David Magence • New and unusual places in the first modern Jewish metropolis • Ben Gurion House: Get to know the real David Greene • Bialik House: "Meet" Israel's Poet Laureate. From Volozhin Yeshiva to Tel Aviv •Hagana Museum: Visit the home of Eliyahu Golomb, one of the founders of the Hagana whose house served as its clandestine headquarters • Irgun Museum • Story of the Jewish Underground Movement commanded by the late Menachem Begin z"l • Beit HaTanach: Est. at the initiative of DBG, connecting Tanach to modern life, thru art.

COME WITH US TO PARADISE!

WED-THU and/or FRI-SHABBAT at the Paradise Negev Be'er Sheva Hotel Mehadrin, Shmita L'chumra)

2-day tiyul - Touring all the way down to Be'er Sheva with our guide ZVI BESSIN, who will TEL it like it is: Latrun Armored Corps Museum, site of Biblical & modern battles; TEL Beit Shemesh, the lost Ark returns; TEL Azeka, David & Golyat, overview of Mitzpeh Massuah (you can buy lunch there); TEL Be'er Sheva, how manyBe'er Shevas are there? Then to the Cochin Jewish Museum and Shul in Nevatim, fascinating Jewish-Indian History. Wonderful dinner & 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 "allthe trimmings", Turkey, cranberry sauce, pumpkin, corn, 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 Thu. evening. (or... see box below), Bring lunch for Wed. • 485nis p.p. (dbl. occ. Single suppl. extra; non-members 570nis)

Exciting ARTZEINU Weekend, Nov. 23-24 • Tour on Friday: Overlooking Tel Azeka, Kever Dan ben Yaakov, David & Goliat's confrontation site, Tel Be'e Sheva, Avraham's Well • Host: Rabbi Yeshaya Jacobs Round trip transportation • Full Board Shabbat • All entrance fees included Use of fitness room at hotel 485nis p.p. (dbl.occ. Single suppl. extra; non-members 570nis) Depart 8:15am Fri. morning (Please arrive by 8:00am) Return: Motza'ei Shabbat

Or make it a long Thanksgiving weekend! • Wednesday through Shabbat, November 21-24 See above for details. For those staying the whole time, Thursday night-Friday will be on B/B basis. There will be ample time on Friday for use of the fitness room at the hotel and for roaming around Be'er Sheva Cost for the long weekendis 1195NIS p.p. (dbl. occ.; non-members 1395NIS)

CHANUKA in EILAT • 5 days - 4 nights • SUN-THU, Dec 9-13 at the beautiful 4-star Shalom Plaza Hotel, half-board, mehadrin • Let this be your intergenerational vacation! Take the whole family - grandparents, parents, children, grandchildren • Guided touring on the way down, every day in Eilat, and on the way back Prices will be announced shortly, but call now to hold your places. We are keeping last year's great price - but only for November! • 1300NIS p.p. (dbl. occ.) • non-members add 100NIS • price will be higher in Dec. Refrigerator in every room • Very full schedule • Don't miss out!

Artzeinu Tours in conjunction with the Israel Center presents...

Artzeinu Tours in conjunction with the Israel Center presents...

Artzeinu Tours and the Jewish Values Education Institute of the OU Israel Center SINGLES WEEKEND • November 23-24 - Vayeitzei at the Paradise Hotel, Be'er Sheva 5-star hotel Safari Desert tour down to Be'er Sheva on Friday See places youv'e never seen Full-board on Shabbat Scholar-in-Residence Panel discussions Use of fitness room Join this exciting, adventurous, educational weekend 615NIS per person, double occupancy Call Sarah for reservations 566-7787 ext. 249

Educational Seminars on Wheels with outstanding tour guide HAIM SIDOR

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 Plaza - Jerusalem Midweek - thru- December 2 • 500NIS per couple per night, B/B

Neptune - Eilat valid thru December 9 1200NIS per couple, B/B, for three-night stay Mid-week & weekends

Sheraton Moriah Eilat thru December 2 - MID-WEEK 370NIS per couple, double room, per night, B/B

Herod's Palace Eilat Midweek thru Nov. 28- 1,650NIS per couple , B/B for 3 night stay

Ruth Rimon Inn - Tzfat Midweek - thru December 31 530NIS per couple per night H/B (min. 2 nights)

Sheraton Moriah Tiberias, Midweek thru Dec. 2, 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 intoan 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.

SHABBAT DAY

3:00pm men & women • Highlights of the Parsha • Drinks are available • Mincha follows the shiur • Rabbi Alan Greenspan

MOTZA'EI SHABBAT

Motza"Sh • NOV 17, 8:30pm , Born to Win The Psychology of Being Happy• Rabbi Yossi Rubenstein

Resumes next week DAF YOMI in English 3:00-4:00pm Sunday-Thursday

Men who are looking to do some serious learning... We are in the process of reorganizing the morning Beis Medrash program. With that goal in mind, we have already heard two shiurim by Rabbi Shmuel Hershler (IY"H there will be more) and we will be having two shiurim from Rabbi Noam Gordon on Sunday and Monday mornings, 10:00 o'clock, November 18 & 19. Hopefully, we will soon have shiurim every morning. We are pleased to announce that Rabbi Hillel Ruvel will be giving a shiur once again, from 4:30-5:30pm Sunday through Thursday. The shiur will be followed by Maariv. Starting this Sunday, Nov. 18. Daf Yomi with Rabbi Shmuel Halpern continues Sunday through Thursday at 3:00pm. It will NOT take place this coming week (of Vayeitzei). Watch for TT announcements of its resumption. 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

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 Flame of the Soul, Philosophical and Chassidic insights into Chanuka • Rabbi David Zitter

Sunday, November 18th, 8:00pm The unique mitzva that a Jew can't do today but a Ben Noach can! Rabbi Ephraim Sprecher Rhey R. Roasa Plus short video presentation

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, NOV 19 • M & W • The Hasmonean Revolution: Unfinished Business • Dr. Henry Goldblum

NLP Jerusalem • How to Talk to People About Their Problems* A series of 6 weekly workshops for office managers, counselors, teachers, administrators and parents beginning Monday, Nov. 12, 7:30pm at the Israel Center Limited space-advanced registration advisable. Call: *so all of you can function better!, Rabbi ShlomoKory, 02-5373690, 051 985 225, www.nlpjerusalem.com

8:00pm • Tomer Devorah, Second of a three-part series of shiurim by Rabbi David J. Derovan Director, Jewish Values Education Institute on Rabbi Moshe Cordevora's text on Kabbalah

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 NOV 20 7:30pm • NESTO program for students with Mrs. Esther Wachsman

Tuesday, November 20th, 8:00pm Lifestyle & Health Dr. David Adams Internal medicine

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! with Alan 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

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: Ramban

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 • Men's & Boy's Choir • For further information please call Yisrael Shwarzstein: 02 583 3389

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) 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

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

Shabbat afternoon, Nov. 24, 3:00pm • Yaakov Peterseil

Motza'ei Shabbat, Nov. 24, 8:30pm • Yaakov's Angelic Wrestling Match• Rabbi Efraim Sprecher

Sunday, November 25, 8:00pm • Critical Thinking Workshop - Leah Zitter - To improve your skills in presenting and analyzing arguments, problem-solving, social & personal

Tuesday, November 27, 8:30pm (671-6059) • Living with Teens with Rachel Frumin, M.S. • David Kaufman, CSW, Ncoom Gilbar, Maor Aynayim Therapy Center

Options in Aging Wed. at 4:00pm Meaningful Living vs. Just Existing (Nov.28) 20 per lecture For more info, call Ester, 053 231951

Self Help group forming (6 sessions) • "Alone - and growing older" • For details contact Ester: 053 231951

Sunday, December 2, 8:00pm (671-6059) • Philosophical Counseling Workshop - Leah Zitter; How and why we act the way we do: Practical means to improve our behavior test the logic and rationality of our ideals

Monday, December 3, 7:30pm • Women's OPEN MIKE night • What would you do with 8 minutes of stage time? • For more info, call Elana, 652-2287

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