Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #498 Ranges are for THU-THU, 5-12 Tevet 5762 (December 20-27, '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 - 3:41pm) Havdala - 5:21pm (Rabbeinu Tam - 5:57pm) Earliest Shacharit 5:29½-5:33½am Sunrise 6:29½-6:33am (6:34¾-6:38am) Sof Z'man Kri'at Sh'ma 9:03-9:06am (8:15-8:18am) Sof Z'man Shacharit 9:54-9:57am (9:22-9:25am) Chatzot (halachic noon) 11:36¾-11:40¼am Mincha Gedola (earliest Mincha) 12:07-12:11am Plag Mincha 3:40 - 3:43½pm Sunset 4:44-4:47¾pm (4:38½-4:42½pm) J'lem times for ASARA B'TEVET. Fast begins at dawn, 5:20am; it ends at (lenient) stars-out, 5:10pm 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.. Kiddush L'vana began last Tuesday night for the quick-starting Minhag Yerushalayim folks, and flourishes this Motza'ei Shabbat (weather permitting) for most Jews around the world and in Israel. The last oppotunity for K.L. this month is next Motza'ei Shabbat (December 29). If you miss this Motza'ei Shabbat because of cloudy or rainy weather, don't wait until next Motza"Sh. Take the first opportunity to say K.L. In the winter, it is not impossible to have a run of cloudy nights that will prevent our saying K.L. Asara B'Tevet is one of the 4 fasts related to the destruction of the Beit HaMikdash. It is also one of the 4 fasts that will become Yamim Tovim in the time of the rebuilt Beit HaMikdash. Although there are many leniencies for people of weak constitution that can allow them to eat on a fast day like 10 Tevet, healthy people who can handle fasting are OBLIGATED to fast on all public fast days. This included men and women and boys from 13 and girsls from 12 years of age.Too many people have this attitude that 10 Tevet isn't THAT important. Don't be one of those. Mixed Calendar Messages When Adar enters, joy increases. Pretty straightforward. Adar and Nissan are back-to-back "redemption" months, and joy abounds. What happens when Tevet enters? First two or three days of Tevet are festive - Chanuka, with candle lighting and Hallel, etc. But Chanuka itself sends a subtle set of signals under the surface of holiday joy. Jews were victorious over the Greeks, but Jews also fought against Jews. And we don't really have a winner when that happens. The Chashmona'im are criticized for usurping the kingship. And there were many problems in the years that followed the miraculous events of Chanuka. The third of Tevet is mentioned in the Gemara as a Yom Tov of sorts. But one that also shows us the uncertainty of the times. During Greek persecution, Jews were not allowed to write G-d's name on legal documents. This among other restrictions of using His name. After the Hasmonean victories, a custom developed to write G-d's name in all documents. Because we could. Years later, the Sages realized that G-d's name was being defiled when an IOU, for example, was discarded after repayment of the loan. It was the 3rd of Tevet when the Sages declared an end to the practice of writing G-d's name in legal documents. The day was proclaimed a holiday. If you think about it, there's a bittersweet taste to it all. Things weren't what they should be. And then we come to the 8th of Tevet. Tradition tells us that the Torah was first translated into another language (Greek) on that day. This is considered a black day in Jewish History, because it opened the door to grave distortions of reading a Torah without benefit of the Oral Law and Tradition. Translating the Torah has great potential for good things. But the way it was first done was an attempt to wrench the Torah away from the people to whom G-d gave it. And the 9th is the yahrzeits of Ezra and Nechemya. Perhaps if more Jews heeded their call to return to Eretz Yisrael, things would have been different, and would be different. The 10th itself marks the beginning of the CHURBAN, specifically, the start of the siege that led to the destruction of the first Beit HaMikdash. The 10th has picked up an added commemoration, being designated Yom Kaddish K'lali, linking 10 Tevet with the Holocaust. That very fact shows us that the Churban continues, rather than being terminated, so to speak, with the Complete Geula. Maybe that's the point. The "in those days, in our time" feel of many of the dates on our calendar. Tevet is a "mixed bag" that puts a certain perspective on Jewish Life. Sedra-Stats 11th of 54 sedras; 11 of 12 in B'reishit Written on 178.07 lines in a Sefer Torah, ranks 34 Vayigash is composed of 3 parshiot, all closed, one VERY closed. Actually, it's 2.89 parshiot because Vay'chi begins towards the end of the third parsha. Vayigash is the only sedra that does not end "neatly". 106 p'sukim - ranks 28th; tied with To'l'dot and Bo. Actually it is considerably smaller than Bo, and a bit bigger than To'l'dot 1480 words - 30th; 5680 letters - 29th 9th (of 12) in B'reishit in all 3 categories Slightly above average in length of p'sukim in the Torah, above average for B'reishit Mitzvot VAYIGASH contains none of the 613 Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 13 p'sukim - 44:18-30 The sedra begins with the dramatic confrontation between Yehuda and Yosef. Yehuda risks his life when he approaches the "Egyptian leader" in an attempt to save Binyamin. The first Aliya ends with the emotion-filled Yehuda's description of the feelings between Yaakov and Binyamin - "V'nafsho k'shura v'nafsho", and his soul is bound with his soul. [SDT] Yehuda confronted the as-yet-unrevealed Yosef as an equal, It can be said, that whenever one approaches a confrontational situation, it is best to think in terms of facing one's adversary on equal footing. Thinking oneself inferior will often create a self-fulfilling disadvantage. One will tend not to fight with sufficient determination because of the expectation of defeat. Feeling superior to one's adversary will often lead to over-confidence. Remember not to under-estimate your enemy... or yourself. The Torah notes on the opening words of the sedra explain what was going on. KADMA V'AZLA R'VI'I, ZARKA MUNACH SEGOL (see top row of ParshaPix, above and to the left). The 4th (son) went forward (to confront Yosef), because he had thrown away his place among the Chosen (Nation) (when he guaranteed Binyamin's safe return) - attributed to the GR"A [SDT] The Alshich asks: At the end of Parshat Miketz, Yehuda is completely resolved to his (and his brothers') fate. The Egyptian ruler has accused them of stealing his special chalice. Yehuda offers that the one in whose possession the cup is found shall be put to death and that the others would be slaves. When the cup is "found" in Binyamin's possession, Yehuda meekly submits (to the slavery suggestion). Yosef (as yet unrevealed) nobly refuses Yehuda's offer and announces that he will take only the "culprit" as a slave- the rest are free to return in peace to their father. That is the "cliff-hanger" ending of Miketz. At the beginning of Vayigash, Yehuda changes from the lamb awaiting slaughter, to the lion which became the hallmark of his tribe, risking his life in his confrontation with the enigmatic Egyptian leader. What caused the change in Yehuda's demeanor? As long as Yehuda expected all the brothers to be enslaved, he viewed the events as G-d's punishment for the sale of Yosef. This he could accept. When it turned out that only Binyamin would be enslaved - the only one not involved in Mechirat Yosef, Yehuda realized that this was not punishment for what they had done. Now his protective instincts and his promise to Yaakov take over. Yehuda boldly faces this "Egyptian" and is prepared to risk all to save Binyamin. [SDT] Yosef heard his father referred to as "your servant - my father" ten times (5 from Yehuda and another 5 from the interpreter) and he did not object and/or reveal his identity to prevent the humiliation of his father. For this, commentators say, Yosef lost 10 years of life and died at 110, before any of his brothers.. [SDT] Chassidic masters see a "layer of messages" for us beneath the wording of Yehuda's plea. ".and (if) he leaves his father, he will die." If a person abandons his Father (G-d), forsakes the Torah, then he is considered dead. Levi - Second Aliya - 11 p'sukim - 44:31-45:7 Yehuda tells Yosef that Yaakov is likely to die if the brothers return without Binyamin. He adds that he has personally guaranteed Binyamin's return and "how can I return to my father without the lad..." (Remember that Yehuda had previously returned to his father without the other lad - Yosef. The current situation with Binyamin is Yehuda's opportunity for complete repentance for what he had done to Yosef.) Yosef cannot contain himself any longer and orders the room cleared of all "outsiders". He bursts with emotion and announces to his dumb-struck brothers that he is Yosef. Immediately, Yosef asks, "Is my father still alive?" Yosef repeats his shocking revelation, with details, so the brothers will believe what they are hearing. He then admonishes them not to be angry with each other, since it was G-d's plan that should be properly positioned to save his family from the famine. [SDT] Torah T'mima brings the Gemara in Chagiga in the name of Rabbi Elazar who makes the following powerful observation: If the children of Israel were not able to respond to Yosef's short statement of reproach, imagine how more so it will be difficult for us to respond to G-d's reproach for the myriad wrong-doings as individuals and as a community. The sale of Yosef was a monstrous sin, regardless of how G-d planned things to turn out. We were slaves to Par'o because of it. So says the Midrash. [SDT] When Yosef finally reveals himself to his brothers, he makes the following compound statement: "I am Yosef - Is my father still alive?" Many commentaries ask why Yosef would ask that question at this dramatic moment - especially since he has been hearing about Yaakov from the brothers all along. Some see in it a short but powerful reproach to the brothers, as if to say, "is it possible that my father can still be alive after what you've put him through?" If this is indeed the meaning of his question, then Yosef too must bear some of the burden and shame, since he also caused Yaakov suffering by not having communicated with him that he was alive during his years as prime minister in Egypt. (Although there are various reasons given in the sources as to why Yosef did not inform Yaakov of his well-being, it is difficult not to throw some criticism in Yosef's direction.) Another interpretation suggests that Yosef might have assumed that his brothers had been lying to him about their father. They might have told him that Yaakov was alive to elicit sympathy, but he might have been dead. Therefore, now that he has told his brothers who he really is, Yosef asks the most important question on his mind - Is my father really still alive? Shlishi - Third Aliya - 20 p'sukim - 45:8-27 Yosef again tells the brothers that it wasn't they who sent him to Egypt, but rather it was G-d. He then sends them to bring their father down to Egypt (to Goshen) where the family will be well cared for during the remaining years of the famine. The brothers embrace and cry. Only then are the brothers able to talk to Yosef. Meanwhile, Par'o becomes aware of the reunion and offers his generous hospitality to the family. Yosef gives his brothers clothing, but gives Binyamin even more. Observation...Notice that once again a son of Rachel is being favored by being given a special garment. The first time, the results were disastrous for Yosef and his brothers. Why would Yosef even consider doing this? When a child misuses a book, we don't forbid him to ever touch a book again. The opposite – teach the child how to properly treat books, and as soon as possible give him another. In this way, you will see if the lesson was learned. The "solution" to the problem of the brothers is not reached by avoiding difficult situations. If there is true repentance, then the brothers can be given the exact circumstances to show their change of heart. Seeing things in a proper perspective, the extra gifts to Binyamin do not evoke the jealousy of the brothers; they have repented. This same idea can be seen in Vay'chi. Yaakov favors Efrayim over Menashe.Yosef gets very upset. Again we can say that the idea is not to avoid anything that would make one brother jealous, the other arrogant. Menashe & Ephraim showed praiseworthy characteristics in the way they handled their different statuses. This is one of the reasons that we bless our sons "may G-d make you like Efrayim and like Menashe..." Yosef sends his brothers back to Yaakov with wagons (which is a personal coded message between son & father based on the topic they were studying at the time of the Sale of Yosef) and gifts. The brothers tell Yaakov all that has happened. He refuses to believe that Yosef is really alive, until he sees the wagons. Yaakov's spirit is revived. R'vi'i - Fourth Aliya - 8 p'sukim - 45:28-46:7 Yaakov tells his sons to hurry with their preparations so that he can get to see Yosef before he (Yaakov) dies. On the way to Egypt, they stop at Be'er Sheva where Yaakov offers sacrifices to G-d. G-d appears to him and assures him that He will protect him and accompany him on his sojourn. The family continues its trip and arrives in Goshen. Rashi also points out that G-d promised that Yaakov would be brought back to E. Yisrael for burial. The promise of becoming a great nation was not enough to calm Yaakov. One commentary suggests that had Yaakov known about the sale of Yosef, he would have "sentenced" his sons to death for violating the Torah's prohibition against kidnapping. Therefore, Yosef had not told his father what had happened. Chamishi - Fifth Aliya - 20 p'sukim - 46:8-27 The Torah now lists the names of the "70 souls" (including Yosef and his sons) who went down to Egypt with Yaakov. (The seed is planted; the harvest many years hence will be the Nation of Israel.) THE SEVENTY SOULS... Note the atypical mention and counting!) of female offspring - Dina and Serach the daughter of Asher. Tradition attributes to Serach great longevity - she was the oldest person to leave Egypt, giving her the unique status as an eyewitness to the entire Egyptian experience. (maybe Yocheved too.) Notice the label of B'CHOR (firstborn) for Reuven, here and in other places in the Torah. Although Levi, Yehuda, and Yosef each ended up with a "feature" that we would identify with the firstborn, these roles being taken away from Reuven because of his shortcomings, he nonetheless is repeatedly identified as Yaakov's B'CHOR. Reuven (1) and his sons Chanoch (2), Palu (3), Chetzron (4), Carmi (5); Shimon (6) and his sons Y'mu'el (7), Yamin (8), Ohad (9), Yachin (10), Tzochar (11), Shaul (12); (Rashi says that Shaul was Dina's child (from Sh'chem), raised by Shimon as his own) Levi (13) and his sons Gershon (14), K'hat (15), M'rari (16); Yehuda (17) and his sons Eir and Onan (both of whom who died in Canaan), Sheila (18), Peretz (19), Zerach (20), and Peretz's sons Chetzron (21), Chamul (22); Yissachar (23) and his sons Tola (24), Puva (25), Yov (26), Shimron (27); Z'vulun (28) and his sons Sered (29), Eilon (30), Yachl'eil (31); These are Leah's children plus Dina (32). The Torah says the total from Leah is 33. Rashi says that the 33rd of Leah's "children" is Yocheved, daughter of Levi, who was born as they entered Egypt. That's 33 souls from Leah. Gad (34) and his sons Tzifyon (35), Chaggi (36), Shuni (37), Etzbon (38), Eiri (39), Arodi (40), Areili (41); Asher (42) and his children Yimna (43), Yishva (44), Yishvi (45), B'ri'a (46), their sister Serach (47), and the sons of B'ri'a, Chever (48), Malki'el (49); The souls from Zilpa are 16. Yosef (50) and Binyamin (51); Yosef's sons who were born in Egypt (they are nonetheless included in the Seventy Souls) from Osnat - Menashe (52), Ephraim (53); Binyamin's sons Bella (54), Becher (55), Ashbel (56), Geira (57), Naaman (58), Eichi (59), Rosh (60), Mupim (61), Chupim (62), Ard (63) Souls descendant from Rachel are 14. Dan (64) and his son(s) Chushim (65); Naftali (66) and his sons Yachtz'eil (67), Guni (68), Yeitzer (69), Shileim (70); Those descendant from Bilha are 7. The Torah's total is 66 who went down to Egypt (actually 67 counting Yocheved) and Yosef and his sons who were already in Egypt, bring the total - not counting daughters-in-law - to 70. Remember that the "whole world" that came from No'ach was 70. We now find the same number in Yaakov's descendants. Their 70 became the Nations of the World. Our 70 became the Jewish People. Think about it. Alternate suggestion: Count Yaakov among the 70 souls and not Yocheved? Total is still 70 with all the names actually mentioned in the text. SHISHI - Sixth Aliya - 17 p'sukim - 46:28-47:10 Yaakov sends Yehuda ahead, to complete preparations. Yosef sends a royal chariot for his father. When Yaakov and Yosef meet, Yosef embraces Yaakov and cries. Yosef then prepares (some of) his brothers to meet Par'o. It is a sensitive issue because Yaakov and family are shepherds (sheep being the deity of Egypt). Yosef presents his father and five of his brothers to Par'o. Par'o again offers the best of the land to Yosef's family. Par'o asks Yaakov how old he is. Yaakov replies that he has lived 130 bitter years and that he does not expect to live as long as his father or grandfather. Yaakov blesses Par'o (having done so when first presented to Par'o - Rashi says that these were courtesy greetings to royalty) and Yaakov takes his leave. Sh'vi'i - Seventh Aliya - 17 p'sukim - 47:11-27 Yosef sets up his family with the best the land has to offer. Meanwhile, the famine intensifies in Egypt. Yosef carefully controls the food supplies and before long has amassed for Par'o all the wealth, possessions and land (except for that of the clergy) of the people. Finally, the peoples of Egypt become slaves to Par'o in exchange for sustenance. Yaakov's family flourishes greatly. Final 3 p'sukim are reread for Maftir. Haftara - 14 p'sukim - Yechezkeil 37:15-28 The antagonism in the beginning of Parshat Vayigash between Yehuda and Yosef is the forerunner of the split of the Jewish People into the kingdoms of Judah and Israel (represented by Efrayim, Yosef's son). In this portion from the Prophets, G-d tells Yechezkeil to take two sticks - one marked for Yehuda and one for Efrayim- and hold them together until they merge. When the people ask the meaning of this, the prophet is to tell them about the reunification of the tribes. This reconciliation, which is also the theme of the sedra, will produce the One Nation that will once again be the "dwelling place" of G-d. We will know that, as will the nations of the world. As happy as is the reconciliation of the brothers in the sedra, both the sedra and haftara reminds us of rough times to come, throughout Jewish History. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 116 (part one) • Opening Businesses in Residential Neighborhoods It seems that the topic of this week’s lesson (and next week lesson) is a very common occurrence in Jerusalem, and probably in many other cities in the free world, where people open business and professional practices and even manufacturing facilities in residential apartments. Lesson 113 began with the following observation: “Ordinarily, a person’s property is his castle, and he may do thereon that which he wants to do. But there may be some limits to what he can do if it interferes with his neighbor Shimon’s use of Shimon’s property.” In the last few lessons we discussed the laws of restricting a person from committing an act on his own property that will cause damage to his neighbor and/or neighbor's property. Examples in those lessons included damage caused by stoves, ovens, water damage, vibration damage, excavations, noxious odors and particles, and trees. There may also be other restrictions, such as building codes, zoning codes, fire department codes and other regulations that may restrict the owner or lessee of property to use it as he sees fit. In one of the last lessons we discussed the tort of a person increasing the traffic over premises that he owns jointly with someone else, by increasing the number of inhabitants of his apartment or his house. This lesson also discusses the tort of increasing traffic, but in other ways. For background material it should be remembered, that in the time of the Talmud, in most residential communities, individual houses usually opened into a courtyard, and several courtyards opened into an alley; it was from the alley that one went into the public street. Thus a person who wanted to go from his house to the public street went from his house into a courtyard, and from the courtyard into an alley and then from the alley into the public street. The alley was closed from three sides, as was the courtyard. If the alley was opened at both ends it was designated as "an open-ended alley," and many of the laws dealing with restricting the traffic will not apply since outsiders in all events cross through the alley that is open at both ends. I have updated the terms and used the same laws to apply to multiple-storied dwellings or residential communities. The practice of a profession such as law, medicine, dentistry, accounting, engineering, and teaching is designated herein as the opening of "an office". The opening of a store is designated as the opening of "a retail business"; and the opening of a manufacturing facility is designated as such, the opening of "a manufacturing facility." Many apartment houses are originally built with the purpose of having therein professional offices, or light manufacturing in parts of the building and stores in other parts of the building, usually on the street level or below the street level. The laws of this chapter will not apply to those situations. However, there are many residential neighborhoods and residential buildings in which professionals have purchased or rented residential apartments, and basements and have converted these residential into businesses, commercial or professional or manufacturing premises. This has often been done to the detriment of the other residents of the apartment house or apartment complex. The increase in traffic referred to here comes about because Reuven desires to open a business that will bring customers to his business. Reuven may desire to open a professional office, a manufacturing facility, or a retail sales business. The discussion herein assumes that the apartment house or apartment complex was built and sold to the occupants to be used for residences exclusively. The owner invites people, customers or clients or patients to his premises so that he may service them or sell them goods to earn money from those people. Of course the more successful he is the more traffic will increase by those coming to avail themselves of his services or products. Assume that there is no other doctor's office in the multi-tenanted building. Reuven, a doctor residing in the building, may be enjoined from opening a medical office that will increase the traffic into the building. Any tenant in the building may go to Beth Din to obtain an injunction to prohibit Reuven from opening his business. The same applies to opening a law practice, or the practice of dentistry, or accounting, or secular teaching, or any other profession or business that will bring clients or patients into the building. The teacher can be enjoined only if he is teaching secular subjects. He cannot be enjoined from teaching Torah-related subjects in his premises even if it will increase the traffic in the courtyard. Assume that there is no other doctor's office in the enclosed residential complex (as distinguished from the multi-tenanted building of the pior paragraph). According to one opinion, Reuven, a doctor residing in the enclosed residential complex, may be enjoined from opening a medical office that will increase the traffic into the complex. The same applies to opening a law practice, or the practice of dentistry, or accounting, or teaching, or any other profession or business that will bring clients or patients into the complex. According to another opinion, Reuven cannot be enjoined by the members of the complex, although he can be enjoined by the members of his building. The foregoing laws apply even if all but one of the residents of the building or complex agree to Reuven's request to open his office. If one resident objects, Reuven may be enjoined from opening his office. Reuven can be enjoined even if he has already opened his office. This is so even if Reuven has maintained the office for three years, which is ordinarily enough to obtain a presumption (right) to be able to continue one’s conduct. The foregoing laws also apply if Reuven wishes to open a store or sales office or other business. A resident of the building or the complex may not lease his apartment to a tenant who will attempt to open an office or business. This holds true even if the owner cannot find any other tenant. However, any resident may sell his apartment, even though he knows that the purchaser wishes to open a business or office. Reuven desires to open a manufacturing facility in his apartment. He may do light manufacturing that does not create noise or vibrations in his apartment if he will sell his product outside of the apartment building or outside the complex. If the manufacturing causes noise or vibrations, Reuven can be enjoined. If Reuven was already engaged in manufacturing in his apartment, he has acquired a presumption (right) to continue to manufacture there. However, if he wishes to increase the noise or vibration levels, he may not do so. If the neighbors are ill and it can be shown that they suffer from the noise and vibrations, he will have to cease even if he has already acquired a presumption (right) to continue. There are some professions that entail accomplishing a commandment from God, such as teaching Torah to students. In such instances the inhabitants of the apartment building or complex cannot enjoin the teacher from teaching students. This, in spite of the fact, that the students coming and going to the teacher increases the traffic in the building. The same applies to other commandments. Although the practice of medicine may save lives and thus is the performance of an important commandment, it need not be performed in this apartment. It can be done in a medical facility, or the doctor can make house calls. IYH, we shall continue this topic in the next lesson. The subject matter of this lesson is more fully discussed in Vol. V, Ch.156 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. Translation of the Torah One of the tragedies which is commemorated by the fast on the Tenth of Tevet (this coming Tuesday) is the Septuagint, the translation of the Torah into Greek by seventy scholars. This translation was aided by miraculous Divine inspiration which harmonized the translations of the various scholars. And it is because of this translation that the only translation of the Torah which fulfills the obligation of the Torah reading is this Greek translation. Our Sages even saw in this translation a fulfillment of the verse, “G-d widened the way for Yefet, and he shall dwell in the tents of Shem” (Yefet represents Greece, and Shem represents Israel - Taanit 9a-9b). We may also point out that HaShem commanded Moshe to translate the Torah into the languages of the seventy nations (Devarim 27:8 and Rashi’s commentary). Even so, the day that the Greeks compelled us to translate the Torah is considered a great national tragedy. “On the eighth of Tevet the Torah was translated into Greek in the time of King Ptolemy, and the world was dark for three days” (SA OC 480:2 from Megillat Taanit). Another source states that the day that Ptolemy first had the Torah translated into Greek was as harsh to Israel as the day the Golden Calf was made (Soferim 1:7, Sefer Torah 1:6). Rabbi Eliahu Ki Tov likens this to a lion trapped in a cage. The Greeks felt they had “trapped” the mighty Torah by translating it; they no longer were in awe of it (Sefer HaTodaah). They didn’t know that the Torah could not be adequately translated and that all they had trapped was a likeness. The same ambivalent attitude towards translation can be found in other contexts. For instance, the Shulchan Arukh permits saying prayers in any language (OC 101:4). Allowing prayers to be said in the vernacular allows us to bring the mitzvot to those who are far from Torah and never learned Hebrew. Yet the Mishna Berura warns that today we shouldn’t allow this to become a habit. For this leniency can also have the opposite effect: instead of bringing the distant Jews close to Torah, it can drag the prayers away from Torah! Once the prayers are entrapped in a foreign language, then they can be used or abused according to people’s whims; the next step may be to edit out parts of the prayer service which are not to the liking of exactly those Jews who are steeped in a foreign language and culture (MB 101:13). Translation opens up a “two-way street” into and out of a culture of devotion to Torah. THE SPLENDOR OF SECULAR WISDOM The translation of the Torah is often associated in Chasidic literature with the concept of “nogah” or “glow”. This term comes from the vision of Yechezkel, who saw a stormy wind, a great cloud, and an igniting fire – all hostile forces; and then “a glow surrounding” (Yechezkel 1:4). This “glow” is part of the same vision as the other three, suggesting a connection to evil, yet a glow is not something negative. This “glow” is a symbol of all those aspects of our world which have a potential for both good and evil. Examples are permissible food, which can be used positively to strengthen the body or to cause appreciation of HaShem’s bounty, or negatively to sink in material pleasures. These four visions are also connected to the four kingdoms which ruled Israel, where the fourth kingdom is Greece (Tanchuma on Bamidbar 19:2). So not only the Greek translation, but alsothe Greek culture, which was devoted to secular wisdom and beauty, can be identified with this quality. Secular wisdom can be a gateway to Torah, by occupying the mind with the beauty and intricacy of HaShem’s creation; but it can also be GF a gate in the other direction, and a reason for mourning and fasting. 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 Qs — www.jewishethicist.com or www. aish.com From the virtual desk of the OU VEBBE REBBE The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah Question: I know that when one makes a bracha on wine, it exempts one from making berachot on other drinks. Does this apply to grape juice as well? For example, if one makes kiddush over grape juice, does he have to make a “Shehakol” on soda that he subsequently drinks? Answer: The accepted practice is like the majority of poskim that grape juice is treated like wine regarding all halachot (including, as you assume, regarding kiddush). This ruling applies to exempting other drinks from a bracha (both the brachot before and after those drinks). However, one must realize that this is not a yes or no answer. First of all, some wine and grape juice are diluted to the point that they lose the status of wine regarding kiddush and berachot, as well (see Shulchan Aruch, Orach Chayim 204:5). Since it is difficult for the consumer to know when it is too diluted, it is proper for the hashgacha on the wine or grape juice to state that it is valid for kiddush and/or that its bracha is “Hagefen.” (Some hashgachot add that it is valid even for Sephardim, who are somewhat more strict on this issue). The second point is that one needs to drink a certain amount of wine to be exempted from other drinks. The Biur Halacha (on 174:2) rules that in order for other drinks to be overshadowed by the drinking of the wine, one must drink a minimum of a m’loh lugmav (roughly, a full cheek which looks like two full cheeks), which is approximately 2 fl. oz.). If, at kiddush, one person had the requisite amount and others just had a taste of wine, then it is highly questionable whether the others are exempt from making a bracha on the drink (ibid.). It is also important that either the drinks are present at the time of the original bracha or that the person had them in mind (ibid.). A guest at a kiddush normally has in mind to eat or drink from whatever the hosts/ organizers will bring out (V’zot Hab’racha, p. 99). If a case of doubt arises, it is best to make a “Shehakol” on a solid food before partaking of the soda, etc. and include future drinks in the bracha or to have someone who didn’t drink wine make a “Shehakol” on his behalf (Biur Halacha, ibid.). Editor's note: To clarify and slightly expand a point mentioned above. If you are at a Kiddush (daytime is the issue) and you choose to be YOTZEI with someone's Kiddush by just hearing it (without tasting the wine at all - this works for daytime Kiddush), then you MUST say a SHE'HA'KOL on soda, juice, water, etc. that you have at the Kiddush. This is so even if the other drinks were in front of you and in mind at the time you heard Kiddush. On the opposite end of the issue, if you had a significant amount of wine and the drinks were in front of you, and you had intention to drink - then you can definitely drink without an additional bracha. 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. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank.•Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel Hasidic Wisdom by Simcha Raz (Elkins/Elkins) Everyone knows the price of things but few
know their true value. Everyone knows that there is a Creator, but
few know G-d's true value. Too much oil puts out the lamp. Rite and Reason by Shmuel Pinchas Gelbard [Repeat] Some follow the custom that on the Shabbat before the 17th of Tammuz, the fast of Gedaliya, and the 10th of Tevet, after the Haftara reading and before Ashrei, the Shali'ach Tzibur announces which day of the coming week will be a fast day. He then declares, "Our brothers Yisra'el, hear, May HaShem transform such-and-such a fast day to happiness and rejoicing, as He promised, and let us say AMEN". (Abudraham) REASON This is because in Talmudic times these three fast days were not mandatory, but were dependent on the desire of the congregation [whether to fast or not]. Thus we announce that we do wish to fast on these days. (Vilna Gaon) Ed. note: There were communities that were persecuted by their host countries, in which the fasts were obligatory. There were other communities that lived in peace and tranquility, and the fasts were not observed. The majority of Jewish communities were able to decide on their own whether to fast on these days or not. Somewhere along the timeline of Jewish History, these fasts became obligatory for all Jews, in all communities. Yet, because these three(and not Yom Kippur, of course, Tish'a b'Av and Taanit Esther) were at one time optional, the custom among S'faradi communities developed to announce them on the previous Shabbat. ArtScroll Series • Mesorah Publications
Ltd. R' Levi Yitzchak of Berdichev once entered a shul and heard an itinerant maggid addressing the people. In his speech, the maggid breathed fire and brimstone, castigating the people for all types of sins, both sins between man and Hashem and sins between man and man. Finally, when the maggid had finished, R' Levi Yitzchak raised his voice in prayer: "Hashem", he said, "the maggid surely didn't mean what he said about Your people. He no doubt has a daughter of marriageable age whose wedding he must now arrange. To raise money for this, he goes from town to town and speaks. Grant him, I pray You, enough money to marry his daughter, so that he will not have to continue to malign your children." Excerpted with the permission of the copyright holder From the Desk of the Director Dear Torah Tidbits Reader, In this week’s parsha Vayigash Yehuda eloquently seeks mercy from Yosef whose goblet was found in Binyamin’s bag. Moreover, Yehuda undertakes to become Yosef’s slave in place of Binyamin. What motivated his actions? Yehuda had offered himself as a surety for Binyamin. But why would he protect Binyamin, the son of the favored wife, the brother of the hated Yosef? Why, as a Jew, would he offer his life in place of another, especially when the outcome was doubtful? Why would Yehuda consent to be a slave in a land steeped in all of life’s worst excesses? The Ohr Gedalyahu notes these constraints and Yehuda’s pitiful record with Yosef. Yet he suggests that Yehuda’s initiative in defending Binyamin underscored the essential side of his personality. For Yehuda took public responsibility for his brother’s misdemeanor, just as he had openly admitted his misdeeds with Tamar. These traits of integrity, advocacy and responsibility marked Yehuda as the prime candidate for the future monarchy. Rambam (Hilchot Melachim 2:6) remarks that the Jewish king’s relationship to his subjects is ideally characterized by the meeting of hearts: the people’s pain is his pain. Like Yehuda, such a king negates himself and accepts responsibility for those he rules. And when Yehuda’s descendant King David describes himself as “Ani Tefilla” - ‘My whole being is prayer’ - he teaches that authentic Jewish leaders surrender them selves not only to the k’lal but also to the total service of Hashem. Shabbat Shaolm, Menachem Persoff, Director, Israel Center BEITA PAR'o - to Par'o's house. Baal HaTurim points out that the phrase is used only twice in the Torah - here and with the Plague of AROV (wild animals). Because Par'o "did not remember" all the wealth that Yosef brought to his house, he was punished with the animals coming BEITA PAR'O. Why did Yosef give his brothers gifts of clothing after he revealed his identity to him. The TUR says that Yosef had caused his brothers to rend their garments, therefore he "repaired" the damage by giving them changes of clothing. G'matriya Match EICHA ESA L'VADI TARCHACHAM V'M'A'SECHEM V'RIVCHEM Moshe Rabeinu's words are confirmed by our intuition and experience - it is hard to deal with difficult situations alone. Shlomo HaMelech says it in Kohelet. G-d says it in B'reishit. It is not good to be alone. From the moment Yosef was separated from his family, he was alone and Binyamin was alone. And Yaakov as well. The reunion of Yosef and Binyamin is an emotional moment. V'YIPOL AL TZAVORI BINYAMIN ACHIV VAYIVCH U'BINYAMIN BACHA AL TZAVORO Yosef and Binyamin are united. Neither is alone. This pasuk is the antithesis of the first. And the two p'sukim have the same G'matriya, 1346. Towards better Davening and Torah Reading Column #8. 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. This week, we'd like to START on the topic of SH'VA, the two types thereof, SH'VA NA (the traveling SH'VA) and SH'VA NACH (the resting SH'VA). The topic is complex. (Which isn't?) There are easier aspects and more difficult features to the SH'VA. Let's begin. in the middle of the topic. ASHREI YOSHVEI VEISECHA (or VEITECHA).Famous opening words of this thrice-a-day recited chapter-plus of T'hilim. First word, first syllable (sounds like charades, eh?) is ASH, the SHIN has a SH'VA under it; that SH'VA is NACH. It has no vowel sound. It closed the syllable started with the ALEF-PATACH. Second word, first syllable is YO. Second syllable begins with a SHIN-SH'VA, the SH'VA being NA. The second syllable is SH'VEI. ash-REI yo-sh'VEI (both words are MILRA, but we're not discussing that in this column). B'reishit, No'ach, Lech L'cha, Vayeira, Chayei Sara... TOLDOT. We'll review all (most) of the rules, but let's first pronounce the word correctly. TO is the first syllable. The LAMED with a SH'VA does not belong to that first syllable (it has to do with the "O" being a "major" vowel and the syllable not carrying the main accent of the word). The SH'VA is a SH'VA NA and it give the LAMED a slight, quick, almost vowel sound, like a short version of the "e" in the English word "carpet". The LAMED-SH'VA is attached to the last syllable, and the word comes out as TO-L'DOT. The word is not pronounced TOL-DOT or TOL-DOT. (If we were also paying attention to accent, we'd write the word to-l'DOT, a MILRA pronunciation.) And speaking of the names of sedras, we have sho-f'TIM (not SHOF-tim, or even shof-TIM). And b'ha-a-lo-t'CHA (not lot-cha). NACHing a NA (common mistake) and NAing a NACH (less common, see further), usually don't change the meaning of the words. So this type of error is of (what we call) the less serious type. Yet, the Shulchan Aruch teaches us that one should be careful in the SH'VA not to NACH a NA and vice versa - so it is important. It one says (third passage of the SH'MA) says V'NAT-NU (incorrect) instead of the correct V'NA-T'NU (V'NAW-S'NU), he is YOTZEI the mitzva of SH'MA. His pronuncia tion is "merely" flawed. Someone making the same "small" mistake in reading the Torah on Shabbat Parshat Sh'lach would not be instructed to repeat the word. Most (but not all) of this detail of pronunciation is of the less-serious type. But not all. Here are two examples of a change in meaning due to NACHing a NA or NAing a NACH. Both are verbs whose subjects are Yosef's brothers (Parshat Mikeitz). B'reishit 42:35 tells us what happened when the brothers opened their sacks into which Yosef had returned their money. VA-YIR-U, and they saw the bundles of money. The SH'VA under the REISHis NACH and completes the syllable YIR. Later in the parsha, the brothers with Binyamin, are brought before Yosef, and they are scared; they assume that their summon has something to do with the money that reappeared in their sacks. 43:18 says, VA-YI-R'U HA'ANASHIM... And the men were frightened.. This time, the SH'VA under the REISH is NA and belongs to the last syllabe R'U. In these cases, a switch of the SH'VA does make a different word. An error on the part of the BAAL KOREI should be corrected. Similarly, right before AZ YASHIR we have, VA-YI- R'U HA'AM ET HASHEM... And the people feared G-d... The SH'VA under the REISH is NA. It is attached to the last syllable of the word. And should be pronounced that way. As mentioned earlier, most of the errors of this type are made by NACHing a NA. NAing a NACH is less common, but there are (at least) two examples in the SH'MA. va-a-vad-TEM, not va-a-va-d'TEM. And va-a-vad-TEM (not the same word, one with an AYIN, the other with an ALEF - and that's another pronunciation issue which we probably won't get to for a while). The specific problem with words like these is that a DALET-SH'VA NACH before a TAV tends to get swallowed or blended with the TAV. One needs to pronounce the DALET as a consonant without a vowel, and then continue with the TEM syllable. Interestingly, if the letter with the SH'VA NACH is the same as the letter following it, then the NACH switches to NA, specifically because of the difficulty in pronouncing the SH'VA as NACH without losing the letter. In Vayikra 5:18, his inadvertant sin, should be SHIG-GATO. But because the GIMMELs would blend into one without a vowel for the first one, the SH'VA becomes NA and the word is SHI-G'GATO. That SH'VA NA is the shortest vowel available (so to speak) for the first GIMMEL, to save it from becoming swallowed. DALET and TAV are very close (phonetically, they are the same consonant sound with the DALET being voiced and the TAV being unvoiced (or however you call it), but they are not the same letter, so the SH'VA remains NACH. Here's a "worse" example. D'varim 15:6, and you will lend to other nations, but not borrow from them, V'HA-A-VAT-TA, not V'HA-A-VA-T'TA. In this word, the problematic letters are TET and TAV, which we pronounce identically. And yet, they are not the same letter, so the rule that NAs the NACH doesn't apply. The RAAVAD has an interesting opinion, expressed in his commentary on Rambam's laws of KRI'AT SH'MA (2:9). He says that if one cannot pronound the DALET-SH'VA as a NACH without splitting the word into two: VA-A-VAD pause TEM (which is also not so good), then he may NA the SH'VA and say VA-A-VAD'TEM. It takes practice. Remember: the meaning of the word doesn't change, so the mispronunciation is not "so bad". But we should strive for better and better pronunciation of our brachot, davening (especially SH'MA), and Torah reading. More on SH'VA NA and NACH next week, IY"H. Parsha Pix Across the top is the TRUP of the opening words in the sedra. They are the basis of a Vilna Gaon comment. See Sedra Summary. The Lion and the Bull represent the confrontation between Yehuda and Yosef. The two Zodiac symbols to the right of the bull are the same - the upper one is Leo and the lower one is Taurus. The square knot between the lion and the bull stands for Yehuda's powerful words describing the connection between Yaakov and Binyamin - V'NAFSO K'SHURA V'NAFSHO. The wagons were sent by Yosef to bring his father down to Egypt. They were also a signal to Yaakov from Yosef to assure Yaakov that Yosef had not abandoned his heritage. The five shirts represent the 5 changes of garments that Yosef gave Binyamin. The donkey 10+10 are those that carried the gifts that Yaakov sent to this leader in Egypt. The shepherd's crook stands for the main occupation of Yaakov and family - shepherds. The filled-in pie wedge is a fifth of the whole. That was the tax that Yosef took from the Egyptian people on Par'o's behalf. 70 "souls" went down (the arrow). The asterisk indicates that some of the 70 were already in Egypt (Yosef and his sons) and one was born on the border (according to one opinion). The dreidel is... You tell us. PPP 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 isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal Last week's (MIKEITZ & CHANUKA) TTriddles: [1] Tally the animals we read about this
Shabbat And the envelope please... [1] This is not a true TTriddle, but it was a nice challenge for those who took it up. Let's do it. 7 good looking cows and 7 scrawny ones. (One solver pointed out that they were repeated by Par'o, but he did not count them again. On the other hand, you can say that these 14 cows were only part of a dream and not real, so we shouldn't count them. But we will.) 14 cows, so far. How many horses pulled the royal chariot that Yosef rode in? Okay, we won't count any animals from there because they aren't mentioned. Of course, the brothers didn't walk to Egypt, but we won't count any animals from their entourage either. Oh, the donkeys are mentioned, but not by number. That will be a problem in totaling the animals. Implication is that each brother had one. That's 10. Let's say they brought Shimon's back with them and used it for Binyamin on the return trip. Still 10. Maybe. Let's leave them for now. That's it for the sedra. The Rosh Chodesh reading (SH'VI'I - second Torah) mentions the two lambs for Shabbat Musaf, 2 bulls, 1 ram, 7 lambs, 1 goat for Rosh Chodesh Musaf. The daily sacrifices are mentioned, so maybe we'll add two more lambs. We'll add the 2 bulls to the 14 cows, that's 16 so far. 1 ram and 11 lambs, and 1 goat. Now to the Maftir for Chanuka. 1 bull, 1 ram, 1 lamb, 1 goat, another 2 bulls, 5 rams, 5 mle goats, 5 lambs. No animals in the Haftara. Totals: 19 from the cow family, 24 sheep (younger and older), and 7 goats. That's 50 animals (kosher). Let's add 10 donkeys to make 60 animals. [2] Thursday night learning is known as MISHMAR. Whether a school requires it or leaves it optional, the mandatory MISHMAR in the TTriddle is jail. The brothers were locked up, as were the Wine Steward and the Baker previously. So were the son of the Israelite woman and the Egyptian man, and the wood-gatherer. [3] Yosef accused his brothers of being MERAGLIM (spies). The others all sent spies. [4] The Tribal Leader of Shimon, Shlumiel b. Tzuri shadai, brought his korbanot to the dedication of the Mishkan on the 5th day. That is the one day of Chanuka that cannot fall on Shabbat. Therefore, the fifth (NASI) is mentioned in the first, second, and third Aliya of the Torah reading of the fifth day of Chanuka, but never as the 8th Aliya (a.k.a. Maftir). [Dr. Avshalom Kor actually suggests that this might be the origin of the term SHLUMIEL.] [5] As one of the solvers put it, the missing verb is WASHED. Yosef washed his face (when he cried because of what he was putting his brothers through). Moshe washed Aharon and his sons. Aharon washed the innards of the korbanot he was offering in the Mishkan. David HaMelech washed himself. [6] Two solvers got this one. I was glad to see it. The 6 in a row refers to words that begin with ALEF, in 42:21. (vayomer) ISH EL ACHIV AVAL ASHEIMIM ANACHNU... The Targum of this 6-word sequence is a 5 word sequence whose initials are GIMMEL-LAMED- BET-CHET-ALEF. [7] BOKER TOV is Good Morning. The traditional response in Hebrew is BOKER OR. B'reishit 44:3 is a possible source of that reply. [8] Most solvers who submitted a solution for this TTriddle, suggested that the scrawny sheafs of grain were veggies because they ate the fat sheaves. The cows were carnivores because they ate other cows. And for the cannibals, they went to 43:32 which says, if you read it funny (and that's the not really), that the Egyptians couldn't eat the Jews. Not bad. I like the originally intended answer better. Cows are generally veggies. In fact, the 7 fat cows in Par'o's dream are grazing before the other cows rose from the river and ate them. So they are the carnivores. But that makes the scrawny set of cows also cannibals, because any animal that eats others of its own species is a cannibal. Not really, because it was only in a dream. [9] It was nice to see a few solvers get this one too. Noms de plume are pen names. R' Yosef Karo is known as the Kesef Mishne and the Beit Yosef. Both of these phrases appear in Mikeitz. [10] Many solvers got this one. It's a much better riddle at a different time of the year. The answer is the 3rd of Tevet, which is sometimes the last day of Chanuka (when Kislev has only 29 days), and sometimes it is the day after Chanuka (when, like this year, Kislev had 30 days. Now to the ParshaPix for the PPP-like visual puzzles. These were the pictorial elements in the ParshAPix that were left unexplained. The ones a bit out of the ordinary. The Shofar and the shaver (yes, that's a shaver) represent Yosef being taken from the dungeon on Rosh HaShana (that is our Tradition). In honor of royalty, be shaved for the occasion. The three items that the arrows are pointing to are related to Chanuka or Rosh Chodesh. (But that's not the solution.) The Menora is obviously connected to Chanuka (as well as being featured in the Haftara) and the thin crescent moon is the Rosh Chodesh item. The coin is also related to Chanuka as GELT. But the real solution is that these are the three items that G-d shown to Moshe Rabeinu, in a fiery image, when Moshe had difficulty understanding or concep tualizing (or something like that). The Menora, the Shekel for the Half-Shekel Mitzva, and the Moon in its Newness. The arrows are part of the PPP, since they are POINTING to each of the items. And that leaves us with the strange looking musical instrument of the lute family, called an OUD. This is a word in the Haftara, but the connection goes deeper than just the word-play. The words have the same origin, related to WOOD. And there you have the report of the Chanuka TTriddles set. RHM did a nice job on many of them. MM/Bklyn did a fine job as well. [Mazal Tov to Donny & Tamar Miller - and the proud grandparents and the rest of the families - on the birth of Yael Miriam.] YYW did a great job on the TTriddles, which would have won him the prizes, except that Td/Yh did an outstanding job and are this week's winners. This week's TTriddles" [1] A linen roof over the bear's den. And? (Yosef said it) [2] Like father, like son - but without the former's fight [3] G-d, many times; Moshe a few; Yehoshua & Avshalom once or so. In this week's sedra - Par'o. What? Israel Center Notes: A Unique Dedication at the Center On Tuesday, December 4th, 19th of Kislev, the classes taught by Dr. Hayim Abramson proudly dedicated the Tzipporah Freilich Sanders Memorial Reference Library at the Israel Center. Present at the dedication were: Dr. Abramson, classmates, Rabbi Moshe Sanders and daughters, friends, and representatives of the Israel Center. Tzippy Sanders a"h was a dedicated participant of the class for many years. Her broad knowledge of Torah and keen insights of the Chassidic world enhanced our learning. After her untimely passing, we, her classmates, with Phil's invaluable help, established this perpetual remembrance providing the sources for the furtherance of Torah study. We hope that the shelves of the bookcase will continue to fill - with your help - as time goes on. The Israel Center's Beth Din to adjudicate and abitrate 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 Kasrut Alert - be Aware
www.ou.org 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 Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, and cold drinks (cans) machine on the first floor near the library. NESTO Native English-Speaking Teen Olim Chanukah parties are by definition fun events, we NESTOed ours completely. Before we could even get our hands (and other limbs) into the flour and oil we began with a crazy dancing competition by the male NESTOites. The champion was unanimously declared to be Josh’s little son Yitzchak!!. The latkes were delicious and the donuts definitely interesting - apparently if you covered them in jelly and peanut butter they tasted great. Thanks Howie and Jolie of Schocketino Catering. The truth is we never tasted anything quite like this in Dunkin Donuts – an interesting thought. The frying went on throughout the night. It provided beautiful Chanukah background music as we stayed up talking, singing and later on watching a movie. At one point Josh gave a moving Dvar Torah about the power of the oil and how each and every one of us have tremendous strengths and potential. Sometimes all you need is a little spark to get yourself going. The boys slept in the Israel Center and the girls slept over in houses nearby so that we could start off the next day bright and early. After davening in the Center and a quick bowl of cornflakes, we set off for Beit Guvrin. A bus ride with a bunch of NESTOites is an experience in itself and we laughed all the way to the dig. Once there we began with a fascinating explanation given by our guide Yoav in one of the caves. The truth is we could not wait to get our hands on those shovels and start digging. You won’t believe what we found besides many pieces of broken pottery. We also found a whole oil lamp, and just before we finished, Meira expertly dug up an intact drinking bowl. Other interesting finds that we dug up were animal bones, a pair of Adidas sneakers and an old copy of Harrius Pottus. Then we had a chance to crawl and slither through caves and talk more about Chanukah, assimilation, doves and hairdressing salons. Some of the older NESTO members complained of waking up the next day with aches in their limbs, the biggest complaint being that their sides were exhausted from laughing so hard. Thanks to everyone who put together the Chanuka Bash especially Mr and Mrs Howie of Schocketino Catering and all their kids. A special big thank you to Naomi for putting up with us all the time, but most of all thank you to all the NESTOites for making this Chanukah that much brighter. Alas Chanuka has come to an end but at least Junior NESTO had a chance to see it out in style with our fun-filled Chanuka Bash. The party was a great success, enjoyed by everyone. All involved had a wonderful time with heaps of food, great music and fun activities galore. Artistic skills were flying high with a thrilling match of Win Lose or Draw. For further information about future exciting Junior NESTO events watch this space or please call Natalie 058-722446, Robert 057-493550 or Rafi 054-537624. We can’t wait to hear from you! Just a quick reminder that... NESTO’s next Shabbaton January 4/5, Parshat Shemot in Beit Shemesh More details to follow. Stay tuned and sign up with Naomi. Shabbat Shalom, Josh, Chave, Naomi YOYO'S CORNER Pumpkin soup, lasagne, cirtrus and tabouli salad - this was the menu for the board and staff dinner on Thursday night of Chanuka. The board and staff got together for an evening of jokes and laughter, in short, just to have some good food. We'd like to thank in particular Tamar and Gumby who helped buy and cook the food, and especially our wonderful hosts Robin & Simon Kahn - thanks for letting us destroy your house. (We hope the blender still works.) Josh's opinion of the evening: "the food was rad, the drinks were lousy, and the only good part was that I didn't have to clean up afterwards." Count the Asimonim There were 1162 asimonim in the bottle. NatalieR wins with a guess of 1016. ShmuelH is second with 972. NedivaF also wins a prize for her guess of 7. See Phil. The Israel Center's youth program for
Anglo-Israelis tel. 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 Tuesday, January 8th • The Jerusalem
You've Never Seen Before! The Chaim BeYerushalayim •
Foundation (on behalf of residents of the Old City) together with
the Israel Center presents this unique opportunity
for
an "Off the Beaten Track" Tour of the Old City •
Learn firsthand how a small brave group of families in the Old
City are keeping the city whole and undivided. Meet
a Jewish Sofer Stam in the middle of the "Shuq"
Visit Prime Minister Sharon's apartment See rooftop views from
"Galicia", "Beit HaMa'aravim", and "Beit
HaZalam" See the "garbage dump" created by tons of remains dug out from the
belly of the Temple Mount Travel Desk Specials Dan Pearl - Jerusalem thru Dec 31 Midweek special package: 2 nights, B/B, 900NIS per per couple Sheraton Moriah Eilat Dec. 30 - Jan. 3 - 380NIS per couple per night, B/B (min. 2 nights) Special Glatt-Mehadrin offer: Sunday thru Thursday, January 27-31 425NIS H/B, 515NIS F/B, per couple per night, min. 2 nights Separate swimming hours in non-heated pool Neptune, Eilat January 1-31 435NIS per couple per night H/B (min 2 nights - midweek only) Kibbutz Lavi Winter Special midweek, for tourists Double room in new wing, 3-night package, B/B $225 B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"sh nights 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! A Heavenly Vacation in the Lowest Place on Earth • SUN to WED, February 10-13 • Ein Gedi Guest House 3 nights 717NIS, 2 nights 510NIS 1 night , 269NIS • Sulfur pools, mud baths, separate bathing and many more surprises Call the Travel Desk for details of the transportation options • Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets. 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 EVENING People in walking distance of the Center are invited to join the davening and educational sessions of Rabbi Quint's Kollel/Thursday night class SHABBATON 4:15pm Mincha, Kabbalat Shabbat, Dvar Torah, Maariv 7:45pm Oneg Shabbat with the Quintessential Players on Parshat Vayigash SHABBAT DAY 7:30am Pre-davening mini-shiur by Phil Ch. 8:00am Shacharit, Torah Reading, Drasha, Musaf 11:45am Shiur by Rabbi Emanuel Quint - Development of Halacha (part one) 12:30pm Mincha 3:00pm Shiur by Rabbi Quint - Development of Halacha (part two) 4:00pm Mini-shiur by Phil Ch. 5:20pm Maariv and Havdala MOTZA'EI SHABBAT Motza"Sh DEC 22 8:30pm The Dr. Maurice E. Joseph Jewish Video Library of the Israel Center presents 2 short films: Wake the Dawn - the story of Jerusalem's Holy Temple (32 min.) • The Journey - a moving and thought-provoking movie about a chance encounter between two Jews of different worlds (34 min.) Men who are looking to do some serious learning... Shiur in Masechet Rosh HaShana by Rabbi Noam Gordon, 10:00am, SUN-THU Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU Shiur in Masechet Kiddushin by Rabbi Hillel Ruvel, 4:30pm, SUN-THU Followed by Maariv All shiurim take place in the Israel Center's Ganchrow Beit Midrash one flight up SUNDAY 9:30am (women) •Mystical Insights into the Months of the Year with Golda Warhaftig 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 Jewish Life• Rabbi David Zitter 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 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 24 women • Consulting the Wise a mini-series based on Rabbi Zelig Pliskin’s book followed by discussion with Aviva Nissim Mon DEC 24 11:36am • Video of Interview of Elie Weisel by OPRAH inspiring and appropriate for 10 Tevet SECOND ROOT & BRANCH ASSOCIATION JERUSALEM COUNTER MISSIONARY CONFERENCE (in English except where specified otherwise) at the Israel Center • Monday, December 24, 4:00-9:00pm • Admission: 25NIS p.p. 4:00-4:30 "Missionary Infiltration of Self-Help Programs" • Mrs. Rebecca Weinberger 4:30-5:00 "Mission Laundering" • Mr. Aryeh Gallin President, Root & Branch 5:15-5:45 "How to Talk with Christians Interested in Judaism" • Mr. Gershom Tryster 5:45-6:15 "True and False Spirituality: Appearance and Reality" Mr. Yehoshua Friedman Founder & Chairman, Noahide Fellowship, Root & Branch 6:30-7:00 "From French Catholic, to Baptist Missionary, to Israeli Jew" (Hebrew) Mr. Binyamin Klugger Yad L'Achim 7:00-7:30 "Missionary Infiltration of Conversion Programs" Mrs. Michaela Lawson Director, Counter Missionary Group, Root & Branch 7:45-8:15 "Promise and Peril of Evangelical Christian Zionist Support for Israel" Mrs. Helen Freedman Executive Director, Americans for A Safe Israel 8:15-9:00 "Countering Missionaries: The Right Way and the Wrong Way" Mr. Mark Powers Conference Chairman; Int'l Dir., Jews for Judaism; Advisory Board Member, Counter Missionary Group, Root & Branch Email: rb@rb.org.il • Web Site: www.rb.org.il 7:30pm DEC 24 • NLP workshop •How to talk to people about their problems Must register: Call 537-3690,051-985225 with Rabbi Shlomo Kory Mon. Dec. 24, 8:00pm, Current Islamic Terrorism: A Lecture by Prof. Raphael Yisraeli Mon DEC 24 8:00 to 9:45pm • DALE CARNEGIE PRESENTS "The key to becoming irresistibly 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 million graduates worldwide For further information, contact James Marlow on 053 993 803 TUESDAY 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 9:00-9:50am TORAH TOPICS, The World to Come, in Jewish Sources • Dr. Hayim Abramson 9:55-10:45am SIDDUR TOPICS, In-depth study of AMIDA 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 Tuesday, December 25th, ASARA B'TEVET,
2:30pm • The WEDNESDAY 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 Wednesday, December 26th, 7:45pm PROMPTLY Yahrzeit Shiur in Memory of ABRAHAM BERMAN z"l (father of Shulamit Neaman) Divrei Torah of Special Significance for Our Times Rambam's approach to the reasons for the mitzvot and life in this world Rabbi Chaim Eisen • refreshments will be served 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 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 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 10:20am, 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 Motza'ei Shabbat DEC 29 8:00pm Donation: 25NIS Further info, call 6243407 • Hineni Jerusalem invites to a special evening with Rebbetzin Esther Jungreis Teacher of the world's largest Torah Class and author of The Committed Life The evening will benefit Hinenei Jerusalem's Homeless and Youth in Distress Project SUN DEC 30 Root & Branch Conference on the Lost Ten Tribes - watch for details MON DEC 31 8:00pm Book Evening with Author Mordechai Kramer who will speak about his book "On the Way to Jerusalem: - Short stories concerning individual destiny and general destiny of the Jewish people".• Book will be available for sale MON DEC 31 8:30pm Living with Teens - Discipline Rachel Frumin M.S. • David Kaufman CSW • Ncoom Gilbar Maor Aynayim Therapy Center 054-799-441 begins TUE JAN 1 3:00pm Writing Your Personal Memoirs Everybody has a story to tell. No matter who you are and what you have done, your story is one that should be told. If you have been thinking about writing your personal memoirs and are not sure how to begin, you are invited to join a new writing workshop with Miriam Lock. We will be meeting on Tuesday afternoons at 3:00pm for a series of writing sessions and discussions of our work. The workshop will consist of eight meetings (fee to be announced) Wed. Jan. 2, 8:00pm • Impressions of America in the Post September 11 World with Prof. Meni Koslowsky Motza'ei Shabbat, January 5th, 8:30pm Special Guest Shiur by HaRav Meir Goldvicht SUN JAN 6 • Where do tumors come from anyway? A lecture on basic understanding of proper diet HaRav Benzion Lehrer May the Torah learned from this issue of Torah Tidbits be L'ILUY NISHMAT our dear sister & aunt Marsha Kasten Spiro a"h whose life was tragically ended in a traffic accident in America Her first yahrzeit is Fri. Dec. 28 Please learn or dedicate activity toward aliya and klita in her name. Janet (Kasten) & Yehoshua Friedman and family OU ISRAEL CENTER [The
Vayigash Homepage]
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