Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #496 Ranges are for THU-THU, 14 Kislev - 21 Kislev 5762 (November 29-December 6, '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 - 4:00pm (Earliest - 3:35pm) Havdala - 5:16pm (Rabbeinu Tam - 5:52pm) Earliest Shacharit 5:14½-5:20¼am Sunrise 6:14½-6:20¼am (6:20-6:25½am) Sof Z'man Kri'at Sh'ma 8:50-8:55am (8:04-8:07am) Sof Z'man Shacharit 9:43-9:46am (9:11-9:15am) Chatzot (halachic noon) 11:27¼-11:30am Mincha Gedola (earliest Mincha) 11:58-12:00am Plag Mincha 3:35 - 3:35¼pm Sunset 4:40-4:39¾pm (4:34¾-4:34¾pm) 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 check: The Molad of Kislev was Thursday night, November 15, at 11:13pm Israel Standard Time. Add 14 days, that's Thursday night, November 29th, 11:13pm. 18 hours, makes it Friday, November 30, 5:13pm, and another 22 minutes gives us 5:35pm. This means that Thursday night is the last night for K.L. - any time of night. If there is someone who hasn't said K.L. even by then, it is still possible to say it on Friday night (even though K.L. is usually not said on Shabbat or Yom Tov), for about a half hour after dark. And that's it. Even if the moon still looks full to the eye after that time, one can no longer say K.L. And even if the moon has not actually reached its fullness, if the NIGUD based on the average calculations has passed, K.L. cannot be said. This happens this month for a few hours. The NIGUD we use, as mentioned earlier, is 5:35pm on Friday night. The astronomical NIGUD is 10:48pm. One cannot say K.L. at 7:00pm, even though it is still increasing. Those Dots Won't Go Away... Yet (but the apostrophe will - inside joke for hard-copy readers) Often, before writing the "lead tidbit", I look through past issues of Torah Tidbits to see what was written about in past years for the same sedra. And usually, I try to write about something different. But sometimes there is a message in repetition. So let's talk about the dots above the word "and he kissed him" again. And the mere fact that those dots are still a timely topic for discussion says a lot. The first part of the sedra sees Yaakov preparing for his encounter with his brother, with Eisav, after many years of separation. The Torah keeps repeating that Eisav was Yaakov's brother — a fact we know well and would not have to be reminded of. Except that part of Yaakov's problem was that Eisav was Eisav on the one hand, and his brother on the other. Yaakov did not know whether to expect enmity from Eisav or love from his brother. It is important for us to remember that before the face-to-face encounter of the brothers, Yaakov had another encounter, with the guardian angel of Eisav. And that angel attempted to vanquish and destroy Yaakov. AND, he was unable to do so. But he managed to injure Yaakov during the fight. Then Yaakov meets Eisav. And Eisav embraces Yaakov and kisses him. Rashi says that the embrace was sincere, in response to Yaakov's bowing and humbling himself before Eisav. About the kiss, Rashi offers two opinions in Midrash. The first is that the kiss was insincere. The second opinion, that of R. Shimon bar Yochai, is that at this moment, the kiss was genuine, that Eisav was truly overcome with brotherly feelings, notwithstanding the sad-but-true fact of Jewish Life, that Eisav hates Yaakov. The angel made that clear the previous night. Eisav and his son Elifaz, and his son Amalek, and their descendants, and their spiritual heirs throughout Jewish History. Eisav made an overture of peaceful co-existence with Yaakov, which probably was as sincere as the kiss. Yaakov boldly demurred, in order to protect his family and future. The first opinion about the kiss implies that Eisav hates Yaakov. The second opinion states the same thing. They only dispute the existence of momentary "lapses" of positive emotion and feeling. It seems that the famous handshake on the White House lawn of years ago was treated to the same dispute among Jews who wanted to believe that it was sincere and those who were skeptical and suspicious, to say the least. But in more recent times, the proponents of the "sincerity theory" have greatly dwindled in number. As sad as the "well-known halacha" that Rashi refers to is, it behooves us to see its truth. Sedra-Stats 8th of 54 sedras; 8th of 12 in B'reishit Written on 237 lines in a Sefer Torah 9 Parshi'ot - 6 P'tuchot; 3 S'tumot 153 p'sukim - 4th (1st in B'reishit) Same number as No'ach, but more words and letters 1976 words; 7458 letters, 6th (4th) The drop in rank for words and letters is because its p'sukim are well below average in number of words and letters (but not as low as No'ach). In other words, Vayishlach has many relatively short p'sukim Mitzvot: 1 of the 613, the first prohibition of the Torah's 365; the only one in B'reishit - GID HaNASHEH NOTE: In Chumashim that tell you the number of p'sukim for each sedra (right after the last word of the sedra), Vayishlach is listed as having 154. Count them. There are only 153 in our Chumashim. Perhaps, the split in the middle of pasuk 36:22 resulted in each half being counted as a pasuk on its own. Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 10 p'sukim - 32:4-13 Yaakov sends messengers to his brother Eisav with a message of conciliation (and warning?). [SDT] Onkeles seems to consider the messengers that Yaakov sent to be human (IZGADIN are runners or messengers); Rashi states that the word MAL'ACHIM is to be taken literally, as heavenly angels. Commentaries point to the end of last week's sedra (which tells of Yaakov's encountering the "camps" of angels upon his return to Eretz Yisrael) as support for Rashi's point of view. Bartenura further explains that Biblical references to angels always include something they said or a prophetic message. When Yaakov encountered the angels, nothing is said. It could be argued, that the Torah mentioned the angels in connection with Yaakov's sending them to Eisav. Other commentaries say that Yaakov sent angels because humans might be affected by Eisav and angels would be able to "read" the situation accurately. [SDT] One of Yaakov's statements was that he had been living with Lavan and was delayed until now. Rashi comments imply that "he lived with Lavan but did not learn from his evil ways". Some see this as a compliment to Yaakov, that he was able to maintain his complete adherence to the Torah in such an alien atmosphere. Others see an implied criticism: All those years in Lavan's home, and he did not learn form Lavan's evil ways... how to channel the cunning and enthusiasm he witnessed towards his own service of G-d. There are lessons to be learned even by negative example. Yaakov announces to Eisav that he has "oxen, donkeys, sheep, servants". [SDT] Why does Yaakov tell this to Eisav? Is he boasting about wealth that he has amassed in Lavan's house? The opposite. Yaakov is telling Eisav that although he has much material wealth and large flocks and herds, he does not have land. He has not (yet) benefited from the blessing (that Eisav felt should have been his) of "from the dew of the heavens and the fertility of the ground..." Therefore, Yaakov hoped that Eisav would not be angry with him. Side note: This parallels the She'hakol bracha vs. all the other "special" brachot. Yaakov is so far blessed with the She-hakol type of wealth. The other 5 of the 6 brachot for food are all related to that which comes from the ground, the blessings of TAL HASHAMAYIM & SH'MANEI HA'ARETZ, which Yaakov has not yet received. The report of Eisav's pending arrival with 400 men prompts Yaakov into three modes of action. He first divides his camp into two, so that one will be able to escape if the other is attacked. Then he prays to G-d for His help and the fulfillment of promises made. (the third phase is in the next portion.) [SDT] Commentaries point out that he asks G-d to save him "from my brother - from Eisav". This is not a redundancy. The Jew faces two enemies: The Eisavs of the world who would destroy the Jewish people, and the "friendly brothers" who would gladly permit us to assimilate into their cultures - thereby also bringing about the destruction of the Jewish People. Yaakov prays for salvation from both threats. Similarly, in the very first pasuk of the sedra, Yaakov sends the angels (or messengers) to his BROTHER EISAV. Yaakov is always aware that Eisav is both, and he must be weary of both persona. The Beit HaLevi puts it this way. Danger #1 is war. Danger #2 is a treaty with Eisav that can also be disastrous. Levi - Second Aliya - 17 p'sukim - 32:14-30 Yaakov next prepares elaborate gifts from his flocks and herds for Eisav to be delivered with a good-will message of appeasement. [SDT] Baal HaTurim points out that there are two p'sukim in the Torah in which every word ends with a "final mem". Here in Vayishlach (32:15): 200 she-goats, 20 he-goats... and BaMidbar (29:33): And their (referring to sacrifices) flour-oil offerings, their wine of libation, for the oxen... Is there a connection? Yaakov sent 550 animals as an appeasement to Eisav, even though G-d had assured him that He would protect him. Yaakov's descendants were destined to offer 550 animals per year as Musaf sacrifices. (The numbers need work, but the final results bear out the Baal HaTurim's remarkable observation.) He instructs his servants what to say when they meet up with Eisav. During the night before his encounter with Eisav, Yaakov finds himself alone. (This is one of the sources for the rule that a person should not go out alone at night.) [sdt] Commentaries tell us that Yaakov had returned across the Yabok River to retrieve small flasks of oil that had been left behind. Some say that this was the oil with which he anointed the altar and monument he built in G-d's honor, and that this flask of oil was the antecedent of the sole flask of oil found by the Hashmona'im many centuries later. This is another of many examples of MAASEI AVOT SIMAN L'BANIM. Yaakov battles with a "man" (whom we are taught is the guardian angel of Eisav). Yaakov prevails in this struggle but is injured. He receives an unusual blessing from the angel in the form of an additional name - Yisrael. [SDT] Yaakov asks the angel who has wrestled with him to give him a bracha. Rashi says that he was asking that the angel acknowledge the brachot that Yaakov had received from Yitzchak, which Yitzchak had intended to give to Eisav. Perhaps what prompts Rashi to this explanation rather than the situation being simply that Yaakov was asking for a new bracha, is the unusual word BEIRACHTANI (which relates to the past) and not BORCHEINI (bless me now). Shlishi - Third Aliya - 8 p'sukim - 32:31-33:5 MITZVA WATCH The perennial battle between Eisav and Yaakov, which this battle typifies, is "commemorated" by the prohibition of "Gid HaNasheh". Even though the Torah introduces this mitzva in the context of the story, the mitzva is considered part of the Revelation at Sinai, as if it would have said: "And G-d spoke to Moshe saying - command the People not to eat the Gid..." The only "negative" mitzva in the book of B'reishit is this prohibition against eating the "Gid HaNasheh". Removal of the "gid" and its innervating branches in the thigh and leg of the animal, as well as the fats and flesh in the area, is difficult. Further problems result from blood vessels that must be removed from that part of the animal's body. The process of removal of the gid and other vessels is known as "Nikur" or "treibering". It is, in most cases, not economically feasible to remove the "gid". The whole hind section of the animal is generally sold as non-kosher. This is the standard practice in the U.S. In Israel, however, where there is not a so readily available non-kosher market, nikur is done. This means that some fancy hind cuts of meat are available to the kosher consumer. (Tenderloin, sirloin, porterhouse...) Yaakov sees Eisav and his men coming; he pushes his family behind him and repeatedly bows to his brother. Eisav runs towards him embraces him, k*i*s*s*e*s him, and weeps. See the Lead Tidbit for more on the kiss Mishlei 24:16 says: For a righteous person will fall seven times and rise up... Baal HaTurim relates this pasuk to Yaakov's bowing 7 times before Eisav. Eisav asks about the women and children and Yaakov prepares to introduce his family to Eisav. R'vi'i - Fourth Aliya - 15 p'sukim - 33:6-20 Yaakov humbles (humiliates?) himself before Eisav as he presents his family to him, all of whom bow to Eisav. Yaakov presented his wives and 11 children. [SDT] Why did Yaakov hide Dina from Eisav? Some explain that Yaakov did not want Eisav to ask for (take) Dina as a wife and thereby subject her to his wickedness. For this, Yaakov was punished, because Dina might have been (probably would have been) a positive influence in Eisav's life. (The very next portion of the Torah tells us of the kidnap and rape of Dina by Sh'chem and the subsequent debacle of the revenge exacted by Shimon and Levi.) Commentaries ask whether Yaakov should be praised, rather than punished, for protecting Dina. Bartenura says that Yaakov's reason for hiding Dina was not the fear of anything negative happening to her, but the fear that she would succeed in reforming Eisav, which would make him worthy of the blessing that he would dominate his brother. Eisav asks about the groups of animals that he met on his way. Eisav at first refuses to accept the gifts, but eventually takes them. Then Eisav suggests that he and Yaakov join together. Yaakov adamantly refuses. NOTE: At first, Yaakov seems to want to avoid antagonizing Eisav, even to the point of humbling himself before his brother. However, when the possibility of subjecting his family to the influences of Eisav is at issue, Yaakov boldly risks confrontation. Lesson to learn. Yaakov travels to the Sh'chem area where he purchases land and builds a Mizbei'ach. The land that Yaakov purchased was later used for the burial of Yosef's remains. Ironic how Sh'chem and Hebron were both purchased by the Avot and those were two of the places first given to the PA as Area A. Add Beit Lechem to the ante and we have been incredibly disrespectful (to say the least) of KIVREI AVOT. What was done to Kever Yosef by the Arabs was an inexcusable desecration. Our governments apparent inaction at the time and since is worse. (Personal opinion) Chamishi - Fifth Aliya - 42 p'sukim - 34:1-35:11 Dina (who had been hidden from Eisav) now goes out to explore the "local attractions". She is kidnapped and raped by Sh'chem who then falls in love with her. His father proposes an alliance with Yaakov's family for the purpose of intermarriage and fusing of their cultures. Shimon and Levi trick Sh'chem and his people into circumcising themselves. When the people are weakened, Shimon and Levi kill them to avenge what was done to Dina. Yaakov is upset at what they have done (perhaps not - commentaries say he was upset at not being consulted in the first place), but they defend their actions. G-d tells Yaakov to move to Beit-El and build an altar there. Yaakov rids his household of idols. G-d prevents the locals from pursuing Yaakov and family to avenge the killing of the people of Sh'chem. Rivka's nurse Devora dies and is buried. (There is a Tradition that Rivka died at this point too.) G-d appears once again to Yaakov and blesses him. He confirms the new name Yisrael (which is used alongside the name Yaakov, each having different connotations). Shishi - Sixth Aliya - 37 p'sukim - 35:12-36:19 G-d reiterates His promise of the Land to Yaakov and his descendants. Yaakov erects another monument to mark the place at which G-d appeared to him. Rachel gives birth to Binyamin (11th of Cheshvan) and dies in childbirth. She thanks G-d with her dying breath for her having a second son. She is buried on the "road to Efrat" and her burial place is marked "even unto this day". Reuven "commits an indiscretion" with Bilha [SDT] The Gemara states: Anyone who thinks that Reuven actually slept with Bilha, as the literal translation of the pasuk would indicate, is grossly mistaken. Some say that Reuven moved Yaakov's bed from the tent of Bilha - where Yaakov had placed it after Rachel's death - into his mother's tent. The Torah's cryptic description of what he did is considered a sharp rebuke for his actions, which were disrespectful to his father. Nonetheless, he was motivated by protective jealousy for his mother Leah. The Mishna states that when the Torah was translated into Aramaic during public Torah reading, this pasuk was not translated. It was read, but it was left without TIRGUM so as not to mislead and confuse the people. This is a glaring example (of which there are many more, as well as more subtle ones) of the inability to understand the Written Word without its inseparable partner, the Oral Torah. This is so for "story" parts of the Torah, as well as Halachic texts. This is the tragedy of the translation of the Written Torah into other languages. This is the tragedy of the nations of the world clutching their bibles and thinking that they hold in their hands the Word of G-d. They hold only part of the Word of G-d which is so easily misunderstood and perverted in the absence of its Oral part. The sons of Yaakov are 12. [sdt] This statement is part of the same pasuk (although it begins a new parsha) as the statement about Reuven's deed. This is considered proof of the Talmudic statement mentioned above. Had Reuven actually sinned, he would not immediately be acknowledged as one of the sons of Yaakov, he would have been ostracized, or worse. Additionally, he is identified as Yaakov's B'CHOR in the very next pasuk. Yaakov's sons are enumerated. Yaakov returns to his father's home. Yitzchak dies at 180 (5 years more than Avraham. Some say that Avraham was "taken 5 years before his time" to spare him the pain of knowing of Eisav's evil ways) and is buried by Yaakov and Eisav. Eisav's descendants are enumerated. The fact that this is done at this point in the Torah, before the Torah continues with the accounts of the family of Yaakov seems to say: Let's finish up with Eisav first, before we continue with the important line of descent. Eisav is a force in this world, but he is not the reason for its existence. I (says the Torah, so to speak) am not yet ready to continue telling about Israel; I'll get to it after this business is out of the way. Another reason offered for the detailed presentation of Eisav's lineage is a rebuke of sorts for Yaakov's humbling himself before Eisav. Call him your master and you his servant, says G-d (so to speak), then I will establish him and his line of royalty in their own land, before you and your descendants are ready for nationhood. Sh'vi'i - Seventh Aliya - 24 p'sukim - 36:20-43 The Torah continues naming the descendants of Eisav and the kings that ruled the city-states, "even before there ruled a king in Israel". Israel must still go through many stages of refinement and pass through many trials and tribulations before they are to emerge as The People of Israel. Haftara - 21 p'sukim -Book(let) of Ovadya Different communities read different Haftaras. The ongoing battle between Yaakov and Eisav is the main theme of the prophecy of Ovadiya. The prophecy focuses on the ultimate judgment that Eisav's descendants face; G-d will emerge as the true King of all. The Haftara "answers" the question raised in the sedra as to what are the real feelings of Eisav to Yaakov. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 113 (part one) •Distancing the Tort Ordinarily, a person’s property is his castle, and he may do thereon that which he wants to do. But there may be limits to what he can do if it interferes with his neighbor Shimon’s use of Shimon’s property. In this lesson, Reuven, is the person who causes the damage or injury, (who in law is sometimes called the “tortfeasor”, that is the one who causes the damage). Reuven does not directly come into contact with the victim, Shimon's property. Rather Reuven creates a situation on his own property that may possibly, currently or in the future, adversely affect the property of Shimon. The damages may be caused by heat, sound, vibrations, odors, water, or activities that undermine the foundations of structures or walls on Shimon's property, or make the use of Shimon's property less desirable. If the torts described in this lesson cause damage while they are occurring, then Reuven is directly responsible for the damages caused. This situation is similar to Reuven shooting a cannon shell from his property that lands on Shimon’s property and causes damage. The fact that the shell left Reuven’s property does not absolve him from the responsibility for the damage caused by his shell. However, if the damages follow some time after the tort occurs and Reuven's conduct has ceased, then Reuven is not liable to Shimon for the damages caused. In this latter situation it is incumbent upon Shimon to protect his property from the tort, such as moving his installations from the proximity of Reuven's property where the nuisance is occurring. The first topic discussed in this lesson as it appears in Shulhan Aruch chapter 135 is the obligations of one condominium owner to the other condominium owner, whether they are residential owners or commercial owners. While many people think that the concept of condominiums is a modern-day concept, the Talmud makes many references to this type of ownership. The condominiums discussed at the outset of this lesson are two owners living one above the other. A great many of the relationships discussed in this lesson are governed in many communities by laws and regulations, promulgated by states or municipalities, planning commissions, zoning agencies, and the like: they are administered by agencies or departments, such as housing and building departments, environmental agencies, electrical and fire departments, sanitation departments, police departments, and the like. Ordinarily, the secular laws must be complied with, unless they will interfere with a religious law. The laws of this lesson are here in the absence of local secular laws governing the relationship between Reuven and Shimon. There are many communities where the deeds from the original founders of the community had restrictions prohibiting certain nuisances, such as the property being used for pigsties, tallow factories, distilleries, or other uses that give off noxious fumes. I remember from my law practice that in Crown Heights there were restrictive covenants in many deeds that prohibited transfer of the property to “Jews and Negroes” and that the property could not be used for tanneries or for raising pigs. The Supreme Court of the United States eventually struck down the restrictive covenants against selling to Jews and Negroes. The other restrictions were perfectly legal. The distances given in this lesson are based on conditions that prevailed during the time that the Mishnah and Talmud were being redacted. Actual conditions in each community should govern such distances at the time that the questions arise. Reuven and Shimon each own an apartment in a two-floor condominium. Reuven owns the lower floor and Shimon owns the upper floor. Reuven may not maintain a stove or oven in his apartment unless the ceiling is at least seven feet (four cubits) above the top of the stove or oven. Similarly, Shimon must provide a floor of at least eleven inches of cement beneath his stove or oven. Modern types of stoves may give off less heat and require less than seven feet of air space between the top of the stove and the ceiling. Absent any regulations made by the secular rulers, each Jewish religious community must make its own rules and regulations regarding these situations. Rabbi Moshe Isserles in Choshen haMishpat chapter 155 paragraph 2 writes that “All nuisances for which no distances are given to prevent them from causing damage, then experts must provide the distances”. Compliance with the rules set forth herein or with the rules of the secular authorities does not preclude liability if damage is caused by the stoves. Ovens, or other similar instrumentalities of Reuven or Shimon for reasons such as faulty wiring or faulty plumbing. The purpose of complying with the rules is to try to minimize the possibility of damage occurring, not to eliminate liability. There are many times that a building that was originally built for residential use is now being used for commercial purposes. This is a very common occurrence in Jerusalem. What are the rights, and obligations of the owners of these apartments? Assume that Shimon commences to use his upper floor for the storage of perishable items, such as grains, wines, and oils. Reuven may not thereafter commence to use his lower floor as a bakery, a clothes-dying business, a stable, a granary, or for similar types of uses that give off odors that will rise and affect the products that Shimon is storing in the upper floor. If the use made of the lower floor will harm the items stored or manufactured in the upper floor, then Reuven will have to cease those uses of the lower floor. The same applies if Reuven uses machinery that causes movement or vibrations that will affect the products that Shimon is storing in the upper floor. If Shimon is in the midst of preparing his floor to store wheat or other fruit or produce, and while the preparations are going on Reuven hurriedly put a cattle stall into the lower floor, Shimon can obtain an injunction to prevent Reuven from operating his business there. However, until such an injunction is issued by Beth Din, Shimon cannot by himself prevent Reuven's activities. However, if Reuven commences to use his floor for any of the aforesaid or similar items before Shimon commences to use his upper floor for items that will be harmed by Reuven's continued use of his floor, it is Shimon who has to bear the consequences. Shimon cannot obtain a judgment from Beth Din enjoining Reuven to cease his activities, nor may he sue Reuven for damages to the products stored in the upper floor. If they both are about to commence their occupancy at the same time, Beth Din should attempt to resolve the matter in an equitable manner. If Shimon uses his upper floor for residential purposes before Reuven commenced his activities on the lower floor, there are opinions both ways as to whether Shimon can obtain an injunction to prohibit Reuven from using his lower floor for these activities. In the next lesson IYH we shall continue the discussion of Reuven causing acts in his property that will cause harm to Shimon in his property. The subject matter of this lesson is more fully discussed in Vol. V, Ch.155 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's commentary Meaning in Mitzvot on Kitzur Shulchan Arukh. UNIVERSAL PRINCIPLES OF JUSTICE Our parsha is filled with incidents which help instruct us how to relate to our non-Jewish neighbors. One particularly interesting question the Rishonim discussed is the status of non-Jewish courts, which are one of the seven mitzvot of bnei Noach. The subject arises because of the mistreatment of Dina – an obvious breach of civilized norms. The Rambam states that the sons of Yaakov were called upon to punish the individual residents of Shechem for this transgression. The Ramban, however, explains that execution of justice is by nature an obligation of the community as a whole. (Ramban on Bereshit 34:23.) The Ramban goes on to say that the basic outlines of non-Jewish justice should be parallel to those of Torah law. This suggests that the basic outlines of Torah jurisprudence are meant to reflect universally applicable principles of justice. There are many halakhot which seem to support this view. For instance, the Shulchan Arukh rules that in the case where a Jew is being sued by a non-Jew in a non-Jewish court, a fellow Jew may testify on behalf of the non-Jew only if the court won’t rely on the Jew’s testimony without corroboration of an additional witness or of an oath requirement. (SA CM 28:3-4.) The Sema explains that the general principle is that anytime the testimony would be more damaging than corresponding testimony in a Beit Din, the testimony is forbidden. This rule doesn’t seem to reflect any obligatory aspect of Noachide judgment, for non-Jewish courts are authorized to rule on the basis of a single witness. (At least in capital cases - Sanhedrin 57b.) The rule also doesn’t reflect a requirement for testimony which would itself be sufficient in Beit Din, for the additional witness can be a non-Jew, and a non-Jew may not testify in Beit Din. (SA CM 34:19; the Beit Yosef points out that according to almost all Rishonim this is true according to Torah law.) Rather, the rule suggests that the requirement for two witnesses in a monetary judgment is a basic principle of fairness, which should ideally apply even in a non-Jewish court. (See also Rosh Bava Kama 1:19.) [There are many exceptions to this rule, including the case of a designated witness who should testify in any case. Nowadays many cases can be considered like a designated witness – see Arukh HaShulchan 28:5. My comments are not meant to provide practical halakhic guidance, but rather to convey some of the deeper messages we find in the halakha.] Another example is a responsum of Rav Moshe Feinstein, written to a prominent government official who sought the orah position on capital punishment. The majority of Rav Moshe’s answer is dedicated to the explication of the great severity of the death penalty in halakha, and the many obstacles to imposing it which are a result of the our recognition that each human life is precious. Afterwards, Rav Moshe mentions the special circumstances under which judges may nonetheless impose capital punishment – again, according to Jewish law! (Igrot Moshe Choshen Mishpat II:68.) This despite the fact that according to Noachide law, even a single judge can impose the death penalty according to the testimony of a single witness for a wide variety of transgressions There are widely varying opinions among halakhic authorities if Noachide justice should be based on Jewish law or on convention. However, there is no question that many requirements of halakha do not apply to non-Jews. Yet despite the fact that we don’t view non-Jews as being obligated to apply all the main principles of Torah judgment, there is much evidence that all mankind should ideally strive to emulate the foundations of justice found in Torah law. Rabbi Meir has recently completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own questions, at www.jewishethicist.com or at www. aish.com. From the Virtual Desk of the OU VEBBE REBBE The Orthodox Union via its website fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religiouscommunity in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: If one works on Shabbos and gives money for tzedakah, is that money tainted by the fact that it was earned on Shabbos? Does that detract from the mitzva of giving tzedakah, as it would if the money were attained by illegal means? Answer: This is a difficult question to answer in that the word “tainted” is a very difficult one to apply in a precise manner. Let us break the discussion into two: halacha and philosophy. Halachically, there is a concept that a mitzva can be nullified by the fact that it is linked directly to the violation of a prohibition. One example: if one steals an etrog and then shakes it on Sukkot, he has not fulfilled his mitzva. However, this rule does not apply here, because the linkage between the sin and the mitzva is not direct enough. (If you like, we can provide a Talmudic discourse to explain the distinction, but this is the general idea). Thus, the tzedakah is not halachically tainted. The mitzva of tzedakah, like other mitzvot (one can argue, more than almost all others), is not just a technical act where the only factor is how much the person gave. Maimonides goes into much detail about 8 different levels of giving tzedakah (he concentrates on levels of avoiding the pauper’s embarrassment). Part of the philosophy behind giving away a portion of one’s earnings relates to the realization that all that we are blessed with (including our earnings) is decreed by G-d (see Beitza 16a). When one earns a portion of the money which he donates in a manner which violates G-d’s commandments (i.e. by violating Shabbos) that element of the intention behind giving the tzedakah is incomplete. If one realizes that it is G-d who controls our successes and failures and, feeling bad about the fact that he has not fully succeeded in fulfilling His will, sees the money as a way of saying “thank you” and “sorry,” respectively, then we have a mixed bag. On the one hand, that’s great, and this mitzva with the proper intention can bring him closer to his Maker and Provider. On the other hand, if he sees it as a reasonable trade-off (“I’ll continue to work on Shabbos, but it is okay because part of my money goes to tzedakah”), then the tzedakah could be considered an “accomplice” to the continued violation. Leaders of Torah institutions have been torn over the issue of relating to situations such as you described. On one hand, just because a donor is lacking in his performance of some mitzvot (and who isn’t to some extent, especially in the religious climate that most Jews live in, surrounded by those who don’t keep much at all?), doesn’t mean that he shouldn’t be wholeheartedly encouraged and praised for his good deeds (tzedakah is a great one). Additionally, the connection and spiritual elevation which so often accompany sincere, heart-felt giving to worthy institutions can often bring the person closer to G-d. Some (a small minority) take the opposite approach, claiming that the responsibility to rebuke those who sin precludes our embracing those who are still in the midst of sinning, because it encourages them to continue without correcting their ways. As spiritual disciples of the great Rav Kook (our mentor, Rav Shaul Yisraeli, of blessed memory, was one of his closest students), we believe in embracing all Jews, irrespective of level of religious observance. Certainly, we believe in encouraging the fulfillment of any mitzva and wouldn’t tell someone, “all or nothing.” On the other hand, one shouldn’t mislead a Jew by telling him or inferring that “as long as you give money to institutions or people we believe in, you are fine in G-d’s book.” We don’t have access to G-d’s book of the righteous and the sinners. If we did, I am sure we would find many surprises. We do have access to G-d’s book of instructions for a proper Jewish life- that is the Torah. It is the responsibility of all of us to both fulfill those instructions ourselves and to help others do so. It is not easy to do that perfectly, but we need to try our best. 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. G'matriya Match R. Yaakov Auerbach z"l discovered a beautiful numeric significance to Yaakov's name-change-blessing. The Zohar says that Yaakov's fight was against the Satan. Yaakov = 10+70+100+2=182. Satan = 300+9+50 =359. By defeating Satan, Yaakov adds Satan's numeric value to his own and acquires a new name: Yisrael, which is 10+300+200+1+30=541, that is 182+359 = 541. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) I would never want to worship a G-d whose ways are comprehensible to every simple mortal. - Rabbi Menachem Mendel of Kotzk People in this world are like those walking on ice: Running is out of the question - lest they slip. Dancing, by the same token, is even less advisable. Taking small steps is also unwise - lest the ice melt before they make it across. The only rule is: Just go ahead and cross! - Rabbi Yechezkel of Kozmir The source of all sadness is pride. The proud person thinks he is entitled to everything. - Baal Shem Tov Rite and Reason by Shmuel Pinchas Gelbard It is traditional for all siddurim to begin with the morning blessings and Shacharit, which are followed by Mincha and Maariv — despite the halachic concept that night precedes day. REASON The earliest compilation of prayers is Seder of Rav Amram Gaon, prepared at the request of the Spanish-Jewish community of Barcelona. His siddur is based on an earlier work – One hundred Brachot of Rav Natronai Gaon. Morning came first in that work, because the brachot of the morning are more numerous. Just about all subsequent siddurim follow that original order. REASON Our daily prayers correspond to the service in the Beit HaMikdash. In the Temple the day comes first and is followed by the night. For example, some korbanot brought during a given day can be eaten on that day and the following night, with nothing being allowed to be left over until the following morning. The implication is that night follows day in the Beit HaMikdash, and hence in the siddur as well. REASON Our daily prayers were instituted by the Avot. The order of the Avot and their T'fila is Avraham-Shacharit, Yitzchak-Mincha, Yaakov-Maariv - hence that same order in the siddur. REASON (Ed. addition) It is a practical arrangement, especially since many people daven Mincha and Maariv consecutively. It would be awkward to have Maariv in the beginning of the siddur and mincha after Shacharit. Siddurim for Shabbat and Chagim usually begin with Mincha of Erev Shabbat/Chag, then Maariv, and then Shacharit of the next morning. This is an arrangement of convenience and does not make a statement as to the halachic concept of the sequence of day and night. ArtScroll Series Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein R' Yitzchak of Worka used to say: “As is known, every trait — even those normally considered deplorable — can be used in the service of HaShem, and that is exactly why HaShem created them. For example, jealousy is normally a bad trait, but when a person is jealous for HaShem's honor it is a good trait — and the same can be said for traits such as pride, stubbornness, etc. “There is one trait, however, that seems to have no good attached to it — heresy, the denial of HaShem, Heaven forbid. But even heresy can be used in the service of HaShem, and in fact, is sometimes essential. For example, if someone asks me for tzedaka, I am not entitled to trust in HaShem to supply the man with his needs. I am required to be ‘heretical’ enough to give him tzedaka. HaShem created this trait so that no person should feel so great a sense of faith in Him as to feel no obligation to help those in distress. In this regard, every person has to have a touch of ‘heresy’.” Excerpted with the permission of the copyright holder From the Desk of the Director Dear Torah Tidbits Reader, In parshat Vayishlach a fearful Ya’akov, imminently facing the terror of his arch-enemy Esav, sends his family and possessions safely over the River Yabbok. But then, at that moment of peril, Ya’akov crosses back over the border and is “left by himself.” According to the Midrash, he went back to retrieve a little lost jar! From this strange incident the Talmud deduces the enigmatic principle that, “the righteous love their money more than themselves.” This means that even the most trivial of acquisitions, if earned through honest means, has spiritual value. Thus, for Ya’akov, his small jar is a bearer of holiness; his earthenware jugs are as precious as jewels. In a similar vein, the search for objectivity, impartiality and fairness is also typically characteristic of Ya’akov, as we discern from his reckoning with Lavan. Ya’akov’s mission is to achieve spiritual heights through his own achievements, with minimal dependence on Hashem’s benevolence. For is it not Ya’akov who exclaims: ‘Let the G-d of Mercy (Hashem) manifest Himself to me in the guise of the G-d of Justice (Elokim)’? So when a lonely Ya’akov faces destiny with a little jar in his hand, he is really teaching us to face up to an entire impetuous world. He is singularly teaching us to stand up for those slippery and lofty standards of truth and integrity. Shabbat Shalom, Menachem Persoff, Director, Israel Center Towards better Davening and Torah Reading Column #5. 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. Last week we discussed the VAV that switches tense from past to future. Let's review and expand that topic. We'll start with the switch in the other direction - from future to past. YOMAR (pronounced yo-MAR) means "he will say". Place a VAV before the word and you get v'yo-MAR, meaning, "and he will say". The VAV is the conjuctive VAV (VAV HACHIBUR) and does not change the tense of the verb. When the vowel under the VAV is a PATACH, rather than a SH'VA, we get va-yo-MAR, which means "(and) he will say". The (and) is in parentheses because there seems to be a controversy as to whether the VAV HAHIPUCH (the tense-switching VAV) is also a conjuctive, or the tense-switching "power" of the VAV is instead of its usual role of "and". Readers: if you have anything to contribute on this topic, we'd love to share it with other readers. Another side point is that va-yo'MAR has another form, namely va-YO-mer. Wouldn't mind hearing from readers on this too. In the case of y'da-BEIR, he will speak, we have a variant form for the conjuctive VAV - vi-da-BEIR. When the word to get the VAV begins with a YUD with a SH'VA, the VAV gets a CHIRIK and the SH'VA disappears from the YUD. Zion and Jerusalem is TZIYON VIRUSHALAYIM. Yaakov's 3rd and 4th sons were LEVI VIHUDA. So we have y'da-BEIR and vi-da-BEIR meaning "he will speak" and "and he will speak". Vowel the VAV with a PATACH and you get va-y'da-BEIR, meaning "(and) he spoke". Past tense. VAV HAHIPUCH switched the tense from future to past. The switch from future to past is easy to spot because the VAV has a different vowel. Take a look at the opening p'sukim of this week's sedra for examples of the future-to-past VAV-switch. VAYISHLACH (and he sent), VA-Y'TZAV (and he commanded), VA-Y'HI LI (and I had), VA-YASHUVU (and they returned), VAYIRA (and he was afraid), VAYOMER (and he said). Every verb is in the future tense that is flipped to the past by the VAV HAHIPUCH. The switch from past to future is trickier. The vowel under the VAV does not change. But, as presented last week, the accent of the word changes (usually). di-BAR-ta means "you spoke". v'di-BAR-ta means "and you spoke". Still past tense. v'di-bar-TA (switch from MIL'EIL to MIRA pronunchiation) means "and you shall speak". Same word. Same vowels. Accent stays put when the VAV is a conjuctive. Accent shifts to the last syllable when the VAV is a switcher from past to future. And here we get serious again. The Torah reader for Va'etchanan who reads v'di-BAR-ta BAM (D'varim 6:7) has changed the meaning of the words. v'di-bar-TA BAM means "and you shall speak these words (twice a day, morning and night)" - This is the mitzva to recite SH'MA twice daily. The Torah doesn't say, "and you said these words..." After a long list of "correct pronunciation tips" in the SH'MA in Shulchan Aruch section 61, the next section begins by telling us that "even though it is a mitzva to be meticulous in the pronunciation of the words of the SH'MA, he who recites the SH'MA without pronouncing the words carefully is considered to have fulfilled his obligation. This rule would apply to one who says B'CHOLIVAVCHA, without carefully separating the words, B'CHOL L'VAVCHA so that the LAMED at the end of the first word and the one at the beginning of the second word are both sounded. This rule would apply to one who says U'V'LECHT'CHA BADERECH instead of the correct VADERECH. LAVOTEICHEM, instead of LA'A'VOTEICHEM. Sloppy pronunciation that does not change the meaning of the words is covered by the Shulchan Aruch's (generous) ruling that one is still "yotzei" even without distinguishing between an ALEF and an AYIN and a CHET and a CHAF. But there is a big, serious question as to whether saying v'na-TA-ti might invalidate the reading or not. The correct pronunciation is v'na-ta-TI (or v'naw-sa-TI - those of us who daven in Ashkenazis pronunciation are not exempt from correct pronunciation), G-d says, "And I will give...", not "and I gave". Next week, IY"H, we'll take a more thorough look at the many MIL'EIL-MILRA trouble spots in the SH'MA, as well as other SH'MA "warnings". For some of us, it will mean serious effort to start saying SH'MA properly. Parsha Pix Vintage ParshaPix with additions Silhouettes (spelling demon - remember those?) of the animals Yaakov sent as gifts to Eisav. Each animal has the number of males and females sent. The second 30 on the camel is based on Rashi, that there were an equal number of males that accompanied the "nursing camels". The ribbon bow among the (hear it is again) silhouettes. The two ancient-looking jugs are the small vessels that Yaakov went back for after he brought his family across the YABOK river. Notice between the SOLD sign and the tree is the emblem of the WWF. We do not know if Yaakov and/or the Sar shel Eisav were members. The SOLD sign over the FOR SALE sign is for the purchase of the land in the Sh'chem area by Yaakov Avinu for 100 K'sita. D'vora (the bee) was buried under the crying tree. The baby carriage is for Binyamin. Kever Rachel is Kever Rachel. The sword was used by Shimon and Levi to avenge what happened to Dina. That leaves the die with six dots, for the six dots over VAYISHAKEINU. 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 (VAYEITZEI) TTriddles: [1] B'tu'el and Lavan... and who else? [2] Rachel Imeinu and a granddaughter of David HaMelech [3] No'ach, Yaakov, Par'o and who? [4] The individual & the nation did it. And Yiftach. [5] Yaakov's second sons [6] His name came first [7] More "informative" opener than the sedra [8] Three of Yaakov's contain two of No'ach's and one of B'tu'el's And the envelope please... [1] Lavan Ha'Arami and his father B'tu'el HaArmi are both identified as Arami. Only one other person in Tanach is identified this way. Melachim Bet 5:20 mentions NA'AMAN HA'ARAMI. We meet him in the beginning of that chapter. The Gemara says he was a GER TOSHAV. Baal HaTurim says that he came "under the Wings of the Sh'china" and many of his descendants "studied Torah in public". [2] In formulating some of the TTriddles lately, I've become aware of the different terms to describe a beautiful person. Y'FAT TO'AR, says Rashi in last week's parsha is a description of TZURAT HAPARTZUF. This seems to refer to outward physical beauty. Y'FAT MAR'EH is ZIV K'LASTEIR, perhaps referring to a radiance of inner beauty. Rachel Imenu is called both. TAMR, daughter of Avshalom is called Y'FAT MAR'EH. This was the answer to the TTriddle. (Avraham calls Sara Y'FAT MAR'EH.) Other terms for other people vary slightly. [3] VAYIKATZ (or in No'ach's case, VAYIKETZ) and he awoke... is used for No'ach, Yaakov, Par'o, and Shimshon. [4] The individual and the nation refer to Yaakov and Yisrael. VAYIDAR YAAKOV NEDER... Yaakov pledged to give maaser of everything he will have, if G-d will be with him, protect him, etc. VAYIDAR YISRA'EL NEDER, the people of Israel made a pledge prior to battling K'NA'AN (Melech Arad, the Negev-Dweller). The only other used of VAYIDAAR-blank-NEDER is with Yiftach, making the ill-fated pledge that "fell on his daughter". [5] This was a simple tricky TTriddle and caught only a few solvers off guard. Shimon is Yaakov's "real" second son. So are Naftai, Asher, and Binyamin from another perspective (namely their mothers). But the Torah uses the term BEIN SHENI L'YAAKOV only with Naftali and Asher. And as TTriddles go, that is the correct answer. [6] The TTriddle is based on an observation of the Baal HaTurim (one of the favorite sources of TTriddles) that in the account of the births of Yaakov's sons, the reason for the name comes first, and then something like "and therefore he was named whatever. In Reuven's case, his name came first. Baal HaTurim offers no reason for the difference, but he does make note of it. [7] The sedra opens by telling us that Yaakov left Be'er Sheva and went to Charan. The Haftara opens (in the Ashkenazi version) telling us that Yaakov fled to S'dei Aram and that he worked there for his wife. The opening pasuk of the Haftara gives us more information that the first pasuk in the sedra. [8] The names of three of Yaakov's sons contain the names of two of two of No'ach's sons and the name of B'tu'el's son. Specifically, SHIMON contains the name SHEIM, NAFTALI contains the letters of the name YEFET, and ZEVULUN has the letters of LAVAN. KOL HAKAVOD to veteran TTriddles solvers RHM, MM/Bklyn, and ZviR for their good solution sets. Welcome and Yasher Ko'ach (as they say) to new solver YYW for a fine job (CD for you - be in touch). This week's prizes go to another new solver, Reb Yid for his masterful solution set. He also pointed out that we do not say that solutions can be sent to tt@ou.org. He suggests that we include it in the TTriddles report. And so it is. If you can put TTriddles solutions in the subject line, all the better. Solutions are also accepted by phone (RHM's favorite method) or fax, letter or face-to-face. Telepathy is not so reliable, but you can try that too. This weeks TTriddles: [1] Said by Yaakov and who of themselves; said of whom on a much higher level [2] Would Onkeles be in violation of BAL TOSIF? [3] Who gave 100 what to whom for what? And who got one of the same from each what? [4] Neck, who & who times 2; face, who times 5 [5] His great-great-great-grandson and his grandson by a different son had something in common [6] Her father, his son - same name. Who & who? Israel Center Notes: Daily Mincha at the Center 1:20 & 4:05; Maariv at 5:30pm Announcing the Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law Apart from a registration fee of 200NIS (per case), there will no charge for this service Please call 566-7787 ext. 204 for further information We now 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. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons. Kashrut Questions If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight, you get a human; other times, leave a voice-message OU Kashrut in Israel office at the Center: 5667787 Israel Center Cafe - After nourishing the soul, come nourish the body serving coffee, sandwiches, toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna, soups... and more Located on the lower level of the Israel Center Hours: Sun.-Thu. - 9:00am - 2:30pm Ask about our catering services on or off the Center premises For the week of Shabbat Parshat Vayeishev (Dec.2-7), in "honor" of Yosef's two dreaming co-prisoners, will will take a shekel off the cost of a drink & cake combination. Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, anda cold drinks (cans) machine on the first floor near the library. NESTO Native English-Speaking Teen Olim This past Tuesday, NESTO was privileged to hear from Esther Wachsman, mother of Nachshon Wachsman HY"D, who was kidnapped and murdered by Hamas terrorists seven years ago. The evening was sponsored by the Farb family in memory of Aharon HaLevi Kalmanov ZT"L. The room was packed with over 60 students from NESTO (high school), university and yeshivot around the country. Esther began by telling us about her family and how her parents survived the ovens and gas chambers of Nazi, Germany. Esther grew up in America, made Aliya in her late teens and went to Hebrew University. She eventually married here in Israel and began her 28 years of teaching English Literature in the Israeli school system. She had seven sons all born and raised in Israel. Nachson was her third. Esther proceeded to tell us the entire story of Nachson’s kidnapping and eventual murder at the hands of Hamas. She told us how she did not have the luxury at the time of Nachson’s kidnapping to break down and get hysterical. Her family had to remain strong and united in the hope and belief that Nachson was alive and would walk through the front door at any moment. She told us how she was once asked how she has the strength to tell Nachson’s story over and over again. She quoted from Rav Kook who once said, “It’s not that I have the strength to talk, but I don’t have the strength to keep silent.” Esther has been traveling around the world to tell her story, to continue the legacy of her son. She believes that her mission in life is to continue telling over her son’s story with the hope and prayer that everyone who hears the story will learn something, will gain and will ultimately grow from hearing this story. Sitting there and listening to Esther speak certainly makes one appreciate what they have and what Hashem has given them. Her story really puts life into perspective, and one can’t help but begin to realize what’s important in life and what’s not so important. There was not a dry eye in the room as she told us how she pleaded with the world to pray for her son and how on Friday night she asked all Jewish women in the world to light a extra candle for her son. She told us how she received thousands of letters from people telling her how they never in their lives had prayed or lit candles for Shabbat, but for her son they had prayed and/or lit a candle. She related to us how Nachson and his plight swept up the entire world, how the world media was parked outside her door for a week straight and how she received telephone calls for World Leaders all promising to help and do anything they can to bring her son home. Her story was truly powerful and very meaningful. One of the NESTO members summed up the night as following,” Esther struck a cord in every fiber of my body with every word she said.” It was truly a night we will all never forget. In other news, NESTO is holding its annual Chanuka Bash and Tiyul on Tuesday night and Wednesday December 11-12. The fun begins Tuesday night at 7:00pm in the Israel Center Zula with latke and donut making, with the help of our world famous donut making expert, Howie from the Israel Center Cafe and Shocketino Catering. The night will continue with dreidel playing, other games and loads more fun. The next morning we will set out on our tiyul to Beit Guvrin where we will actually dig for ancient artifacts. You don’t want to miss out on this great trip, so register now, space is limited. Call Naomi or Chave or Josh. We are pleased to announce the official opening of Junior NESTO for 7th and 8th graders. Take a look at the column to your right for further details. We hope to see you all there on Chanuka! To find out more about NESTO and Junior NESTO in general, please call Naomi or Josh. Yoyo’s Corner • Aviella Trapido, NESTO member, submitted this article: The other night NESTO held a very special event. Probably the most powerful one, too. We took our seats and waited. When our speaker arrived we sat quietly as we watched her come into the room and to take her place at the podium that was set up before us. What we saw was not what we had expected, what we saw was not a powerful speaker ready to lecture us on any kind of subject. The person who took her place at that podium could have been any one of our mothers. But she was indeed special. She was Nachshon Wachsman’s mother. Nachshon Wachsman is one of the symbols of Israel. He was kidnapped by terrorists and was held hostage for a week until terrorist demands were met. When Esther Wachsmen told us of the feelings a mother feels for her child when placed in such a position, how in this one week, a whole Jewish people came together to pray for this one member of klal yisroel, it made us really think. It was truly an amazing and great honor to hear the story from the lips of his mother. She showed us great courage. She reminded us in the end to never lose faith and to keep hope within us always and most of all to be strong. She left a brilliant feeling among us and made us feel proud to be Jewish. This was truly a memorable experience. JR. NESTO • "It ain't over 'til it's over" What are YOU doing on the 8th night of Chanuka? Announcing the Junior NESTO Grand-Opening Chanuka Bash!!! Meet other 7th & 8th graders whose families have made Aliya Food! Friends! Fun! Sunday night December 16th, 6:30pm at the Israel Center For more information, contact Zemira 058-661-847 The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 spodek@netvision.net.il Josh Spodek, Director • Chave Abrahams, Asst. Dir. Naomi Skorecki, Bat Sherut TIYULIM and SHABBATONIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head-achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus. Israel Center In-House Shabbaton • Shabbat Parshat Vayeishev December 7-8, '01 with Scholar-in-Residence: Rabbi Shubert Spero • The 3 H's of Chanuka: History, Hashkafa, Halacha • Three catered meals, Oneg Shabbat, lectures, shiurim, divrei Torah by Rabbi Spero and Phil Chernofsky, beautiful davening, z'mirot, singing, Chanuka Quiz competition... and more • 200NIS per person (non-members add 20NIS) • When you call, let us know... if you live in the neighborhood, are staying with someone who lives in the neighborhood, NEED TO BE PUT UP FOR SLEEPING IN THE NEIGHBORHOOD, or WANT TO STAY AT THE WINDMILL HOTEL for Shabbat (300NIS per couple extra) Also tell us if you have any special dietary needs and/or any seating requests • A great opportunity to "prepare" for Chanuka AND to rest up before your Chanuka entertaining LAST CALL In the Footsteps of Joshua and the Maccabim A great tiyul with a great guide - Dr. Yehuda Bohrer • Thursday, December 6th. 8:00am to 5:00pm • Explore "Har Shmuel" above Giv'on with its spectacular archeological finds and site where Joshua made the sun stand still, probable place of the Giv'on Mishkan Continue down the Horon road where one still might find the meteorite stones that rained down upon the fleeing chariots of the five Kings Explore Emek Ayalon and the site Emmaus, the decisive battle of Judah Maccabi We pass Latrun and on to the Burma Road, which saved Jerusalem during the Siege of '48. We continue to Tel Azeka, where the pursuit of Joshua ended We will climb the Kvish Hagvurah and see the Scrolls of Fire, a most poignant Holocaust Memorial • 65NIS for members (75NIS for non-members) • Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets. THE SHOMRON - FROM FOOTHILLS TO PEAKS Tuesday, December 18th - 8:30am - 6:00pm NEW SETTLEMENTS, BIBLICAL LANDSCAPES, CHALLENGES FOR THE FUTURE with guide: Moshe Ben Baruch Drive (protected bus) skirting the ‘green line’, borders of the Bible, 1948, 1967, and today, Alfei Menashe settlement, scenic overlook over all the coastal plain to the sea geography, settlements and strategic concerns • Kedumim settlement, first settlement in the Shomron • Visit at the Kedem Museum with archeological finds from the region • Lunch break (bring your own or order from I.C. Cafe - see page 17) at Karnei Shomron • Drive by way of Nahal Kaneh, Emanuel and Ariel to the “Gav haHar” • Itamar settlement – farming outposts • Visit with a young couple on their organic homestead • Tour of outlying outposts – Overlook “The Three Seas” • Mincha • Drive by way of the “Derech ha-Avot” through Eretz Binyamin • Return to Jerusalem 90NIS for members (non-members add 10NIS) Chanuka in Eilat, Sunday-Thursday, Dec. 9-13, 5 days - 4 nights at the beautiful 4-star Shalom Plaza Hotel, half-board, mehadrin •- Special rates for families - Call us 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 Among the many places we will be visiting/touring... Yotvata Complex • Solar Energy Systems of Midreshet Sde Boker "Hamirpeset" of Mitzpe Ramon • Hai Ramon • Alpaca farm Midrasha Leyahadut • Hai Bar Nature Reserve • Mt. Hizkiyahu Famous Fish Factory • Unique Palm Trees • Home of the ink Flag Sea World Oceanarium • Underwater Observatory Cruise "Jules Verne" • Texas Ranch • Aerodium • Dolphinarium We are keeping last year's great price - but only for November! 1300NIS p.p. (dbl. occ.) • non-members add 100NIS • Children (2-12) - 1000NIS Price goes up in December to 1400NIS Refrigerator in every room • Very full schedule • Don't miss out! Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets. Travel Desk Specials Sheraton Plaza - Jerusalem, thru Dec 31 • Shabbat - 1000NIS per couple, F/B; child 2-12 in parents' room, 150NIS Neptune - Eilat valid thru December 9 1200NIS per couple, B/B, for three-night stay Mid-week & weekends Sheraton Moriah Eilat Dec. 2-6 - 320NIS per couple, per night, B/B, Dec. 6 -Dec.9 - 420NIS per couple, per night, B/B, min. 2 nights, • child 2-12 in parents' room, 50NIS per night Chanuka, Dec. 9-17 - 599NIS per couple, per night, B/B, min. 3 nights,• child 2-12 in parents' room - FREE Special Glatt-Mehadrin offer: Dec. 16-20, and Jan. 27-31 425NIS H/B, 515NIS F/B, per couple per night, min. 2 nights • Separate swimming hours in non-heated pool Ruth Rimon Inn - Tzfat Midweek - thru December 31 530NIS per couple per night H/B (min. 2 nights) Sheraton Moriah Tiberias, Midweek thru Dec. 31, 438NIS per couple, double room, per night, B/B B/B = Bed & Breakfast • H/B = Half Board (breakfast and one other meal) Attention Students from Abroad: Are your parents planning on visiting you this year? If so, you want to speak to us (02-566-7787 ext. 249) We have many attractive deals for them... and you Let us turn an ordinary "been there, did it" visit into an unforgettable, special one! ISRAEL CENTER SCHEDULE "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free. No one will be turned away for lack of ability to pay. SHABBAT DAY 3:00pm men & women • Highlights of the Parsha • Drinks are available • Mincha follows the shiur • Rabbi James I. Gordon MOTZA'EI SHABBAT Motza"Sh DEC 1, 8:30pm • Events of Sept. 11 - Destruction of the Twin Towers - Their Impact on Jews in America and Israel by Dan Altura Ph.D Men who are looking to do some serious learning... We are in the process of reorganizing the morning Beis Medrash program. Rabbi Noam Gordon is currently giving a shiur at 10:00am, Sunday through Wednesday on Masechet Rosh HaShana. Please join us. Rabbi Hillel Ruvel is giving a shiur once again, from 4:30-5:30pm, Sunday through Thursday. The shiur on Masechet Kiddushin is followed by Maariv. Daf Yomi with Rabbi Shmuel Halpern continues Sunday through Thursday at 3:00pm. 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, 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 Sunday, December 2, 8:30pm • Come celebrate a dynamic & inspirational evening with Jerusalem's No. 1 all-women's band...25NIS members & students; 30NIS others 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 3 • Topical matters from the days of Yochanan Hyrcanus •Dr. Henry Goldblum Monday, December 3rd, 10am-2pm • Cheryl Mandel and the Etzion Judaica Center invite you to a Pre-Chanuka sale. Purchase a Chanukiya - Receive a Gift 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 Shlomo Kory, 02-5373690, 051 985 225, www.nlpjerusalem.com 8:00pm • Tomer Devorah, A shiur byRabbi David J. Derovan Director, Jewish Values Education Institute on Rabbi Moshe Cordevora's text on Kabbalah (Topic: Integrating Kabbalistically based ethics into our daily lives) 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, 20NIS 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 DEC 4 7:00pm and 8:30pm •JERUSALEM DIARIES IN TENSE TIMES (Gefen, 2001) dialogue with author/writer Judy Balint IS A PLO STATE A FOREGONE CONCLUSION? How to mobilize public opinion to prevent it David Bedein, Community Organizer and Media Analyst WEDNESDAY 8:30am (women) T'HILIM WORKSHOP Eshet Chayil Foundation with Sara Wurtzel 9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber 10:30am Break the Fear Habit... And Live! withAlan Romm P.C. 3:00pm Women in Tanach with Pearl Borow Wednesdays at 8:00pm - pre-registration required Call 08-926-5247, ANGER: The Inner Teacher Ongoing workshops with Rachel Trugman, MA 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: Rambam's Approach to Korbanot Ramban's Commentary on the Torah and its Wellsprings Now studying: G-d's Ongoing Melacha & the Celestial Shabbat with Rabbi Chaim Eisen This week: Ramban 8:00-10:00pm Aliya Counseling with Miriam Bass THURSDAY 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 Male Choir Thursdays at 7:30pm Led by Yisrael Shwarzstein (for more information, 02 583 3389) Songs by Rosenblatt, Lewandowski, N. Shemer, Carlebach 8:00pm Shir HaShirim with Reb Yosef Schreiber Thursday, December 6th, from 8:00pm • Hey, Yeshiva guys - We've got something just for you! Mini-shiur on Chanuka by Rabbi David J. Derovan - Refreshments - Special Carlebach-style Musical Program, Stories, and Learning with Rabbi Yehoshua Rubin • 15NISper person. Program will end approx. 11:30pm Resumes Dec. 13 (Chanuka Special) 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) RESUMES December 18 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"Sh DEC 8 8:30pm •Chanuka in Chassidic Stories & Song with Dovid Hertzberg Self Help group forming (6 sessions) • "Alone - and growing older" • For details contact Ester: 053 231951 Monday December 10 '01 2nd candle of Chanuka • Jewish Values Education Institute and the Center for Business Ethics at the Jerusalem College of Technology invite you to a MINI-CONFERENCE ONJEWISH BUSINESS ETHICS Dedicated to the memory of Prof. Morris I. Chernofsky z"lon his 3rd yahrzeit • Registration & refreshments 6:30pm Program 7:00-10:00pm •Featured topics include: Business Ethics - The Premier Jewish Moral Challenge? • Software Piracy & Intellectual Theft • Kosher & Treif Advertising • Black Lies & White Lies in Business • Gifts, Incentives, Commissions, and Bribes • Panel Discussion: The Workplace - Family Dilemma - Finding the Right Balance • Featured speakers include: Dr. Meir Tamari Rabbi Dr. Asher Meir Rabbi Yoel Domb Rabbi Pinchas Rosenstein 35NIS member (50NIS non-members) R.S.V.P. (02) 566-7787 ext. 261 at the OU Israel Center Wednesday, December 12th - 3rd day of Chanuka •Chanuka Fun for the Whole Family 2-4pm and 7-10pm • 2:00-4:00pm - for young children (3-8 yrs.) Simon Sings with Howie Kahn, A Chanuka concert (in English) for young children, Two performances - 2:00pm and 3:00pm and a special Chanuka ARTS & CRAFTS PROGRAM Two sessions - 2:00pm and 3:00pm REFRESHMENTS and SURPRISES 15NIS per child; 10NIs for 3rd child in family; adults accompanied by a child FREE Wednesday, December 12th - 3rd day of Chanuka • 7:00-10:00pm - for adults and older children• CHANUKA EXTRAVAGANZA• Musical Performances & Workshops• Arts & Crafts • Exhibition • Chanuka Quiz Competition & Prizes • Mini-Shiurim • Refreshments • Full details, IY"H, in next week's TT •20NIS per person (3rd person in same family - 10NIS)• non-members add 5NIS per person) Motza"Sh DEC 15 8:30pm Special Motza'ei Shabbat-Chanuka-Rosh Chodesh Program Enjoy the mellow, Jewish Folk and Soul Music of "Yehuda" • Enjoy a stimulating, original shiur by HaRav Yaakov Moshe Poupko Sun DEC 16 1:00pm • Rosh Chodesh (and Chanuka) Luncheon (45/55 NIS per person) featuring a delightful, festive lunch by Shocketino Catering and two thought-provoking short features on video Call to reserve OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem
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