Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #542
Ranges are for THU-THU, 25 Cheshvan - 2 Kislev, October 31 - November 7
Candle lighting - 4:15pm (Earliest (Plag) - 3:42pm)
Havdala - 5:28pm (Rabbeinu Tam - 6:03pm)
Earliest Shacharit 5:03-5:09am
Sunrise - 5:54-6:00am
Sof Z'man Kri'at Sh'ma - 8:38-8:41am (7:53-7:55am)
Sof Z'man Shacharit - 9:33-9:35am (9:03-9:04am)
Chatzot (halachic noon) - 11:23-11:23pm
Mincha Gedola (earliest Mincha) - 11:53-11:53pm
Plag Mincha - 3:42½-3:38pm
Sunset - 4:55½-4:50pm (4:51-4:45pm)
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem

Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.

The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses.

Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values - this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).

It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

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...
This Shabbat, we bench Rosh Chodesh Kislev which will be TUESDAY & WEDNESDAY, November 5th & 6th.
ROSH CHODESH KISLEV Y'HIYEH B'YOM SHLISHI UV-YOM R'VI'I HABA ALEINU V'AL KOL YISRA'EL L'TOVA:
HAMOLAD Y'HIYEH B'YOM SHLISHI BABOKER, ESRIM USHTAYIM DAKOT USHNEIM ASAR CHALAKIM ACHAREI SHMONEH
That is, Tuesday morning, 22 minutes and 12 chalakim (parts; 18 parts to a minute) after eight.
In Rambam’s notation, that’s YOM SHLISHI (Tuesday) 14 hours and 408 chalakim
On the clock, that’s Tuesday, 5 NOV, 08:02
The astronomical (actual) Molad is MON 4 NOV 22:37- almost 9½ hrs. earlier than the announced (average) Molad.

The Key Generation
Back in Lech L’cha, it was pointed out by several commentaries that Avraham was almost always on the move. Lech L’cha here, Vayeilech there, Vayisa (and he traveled). He moved and he was a mover. He needed to be on the go, because of where he came from.
Generally, in the pursuit of Torah and Mitzvot, in the quest for holiness, in an attempt to get closer to G-d, there has to be forward motion.

But not always. As Rabbi Dovid Cohen pointed out at a recent Shabbaton, even though we have permission to say the SH’MA while we walk (this is based on the words in SH’MA itself — UV’LECH-T’CHA VADERECH), there is one part of the SH’MA, its first pasuk, that we must stop moving, momentarily detach ourselves from the mundane world and all distraction, cover our eyes, and restate our commitment to G-d by accepting upon ourselves the “yoke of heaven”. Then, as we develop love of G-d and a commitment to His Mitzvot, we are symbolically on the move again. But not everyone can and should be on the move. This was good for Avraham and maybe for Yaakov (although his “formative” years were as a straightforward person sitting in the tent. The word YESHIVA, with its root of “to sit”, tells us that we sometimes need (especially during early develop- ment), to stay put. To settle into a learning and growing environment.

If Avraham Avinu was the quintessen- tial BT (Baal T’shuva), then Yitzchak was our first FFB (frum from birth). And Yitzchak had to be very different from his father, even as he did many things in his life that were exactly like what his father had done. Even if most of what the Torah tells us about Yitzchak makes him seem to be a carbon copy of Avraham, he really wasn’t, because Avraham did NOT copy anything from his father!

As great as Avraham was in his personal discovery of One G-d and in spreading that belief to thousands of others, he would have been nothing more than a momentary flash in the pan were it not for Yitzchak. The second generation has a very tough challenge. Take everything from your parents, internalize it all, strengthen it, and prepare it in such a way that it can be transmitted to the next generation.
For that, Yitzchak had to stay put. He couldn’t leave the Land. He didn’t run around. After the Akeida, the Torah tells us that Avraham returned to the lads. Where was Yitzchak? Some say that he went to the Yeshiva. Whatever that means, it means he needed to stay put and continue to develop his link in the new Chain of Tradition. (More on this IY”H, at some time in the future.)

Sedra-Stats
5th of the Torah's 54 sedras; 5th of 12 in B'reishit
Written on 171 lines in a Sefer Torah, rank 37th
4 Parshiyot; 3 open, 1 closed
105 p'sukim - ranks 32nd (11th)same as D'varim (which is longer)
1402 words - ranks 37th (11th)
5314 letters - ranks 36th (11th)
Shorter than average p'sukim

Mitzvot
None of the TARYAG mitzvot are counted from Chayei Sara, but we learn burial and funeral practices, and L'HAVDIL, things related to marriage, and other "behaviors"

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 16 p'sukim - 23:1-16
The parsha begins by telling us that Sara died in Kiryat Arba, which is Hevron. But first it tells us that she lived a full, long life of 127 years.
[SDT] With the last theme of Vayeira being the AKEIDA, the juxtaposition of Sara's death supports our Tradition that Sara died as a result of the Akeida. The Midrash says that the Satan informed Sara about what Avraham was intending to do with Yitzchak, when they went towards Har HaMoriah. The shock was too great for an old woman. Some commentaries give an interesting twist to this episode. They say that Sara expired, not from fear that Avraham was to offer Yitzchak as a Korban, but that he might not! She remembered Avraham's reaction when she told him to banish Yishmael (and Hagar). She was afraid that Avraham's love and kindness towards Yitzchak would prevent him from carrying out G-d's command, and that Avraham would thus fail his ultimate test. When she saw (or heard) that Avraham was returning with Yitzchak still alive, she thought her fears were realized. And that is what killed her.

Avraham comes (some say from the Akeida, from Har HaMoriah; some say from Be'er Sheva) to eulogize Sara and to cry for her.
[SDT] V’LIVKOTAH, and to cry for her, is written with a small KAF. Some take this as a reminder that the crying was "small" since Sara had lived such a long life. There is more crying when a person dies young. Some say that the KAF points to the 20 in the way that the Torah tells us how old she was when she died: 100 years and 20 years and 7 years.

Others say that the small KAF allows us to reread the word with regular-sized letters only to obtain a different understanding, on a REMEZ (hint) level. And Avraham came to eulogize Sara UL-VITAH, and her daughter. This correlates with the opinions that Avraham and Sara had a daughter, but she died when Sara did. (Some say that her name was BAKOL.) Not everyone agrees.

Avraham next makes the arragements for providing a suitable place to bury Sara. (There is a Tradition that Avraham was aware of the burial place of Adam and Chava, and that is the piece of land he was interested in.) He turns to the people of CHEIT, one of whom is known as EFRON. They all exchange niceties and the people offer Avraham any land he wants. He insists on paying and that is what he does for the field and cave of Machpela.

Pirkei Avot made famous that Avraham was tested 10 times. But we are not told what the ten tests are. And there different opinions as to which of Avraham's experiences are considered tests of his faith. Most lists of the 10 end with the Akeida, as implied from the p'sukim themselves. Rabeinu Yona finds a test after the Akeida — Avraham's experience in providing a burial place for Sara. What was so difficult about that, that it should qualify as a test of faith - especially after the Akeida? Perhaps the answer lies in the fact that after the Akeida, Avraham still had a couple of difficult things to go through. Wasn't the Akeida and everything that preceded it enough? No, not finished yet. This can test a person, sometimes, more than terrible trials and tribulations.

Surviving the Holocaust did not guarantee a person that he would have an easy life from then on. Some were blessed with trouble-free lives, but most had many more difficulties to face.

We do not know how G-d works. Why must we suffer trials and tribulations in this world? It has something to do with making us better people. With challenging us. With testing us. With preparing our souls for the World of Truth. And probably a lot more.
There is another approach to answer the same question. Eulogizing his wife, acquiring a burial place, finding a "shiduch" for Yitzchak - even remarrying Hagar (Ketura) are all "regular", mundane experiences. Can one who spoke repeatedly to G-d, ascended Har HaMori'ah, had a special relationship with G-d - can such a person return to being a "normal" human being? This too is a test, and Avraham passed with flying colors. These commentaries point to the pasuk, "And Avraham return to the lads..." as an indication that he was able to "come back down to earth".

If a father insists that his son marry or not marry a particular woman, the son is not duty-bound to listen to his father. Meshech Chochma says that we learn this from the fact that Avraham gave instruc- tions and administered an oath to Eliezer about a wife for Yitzchak, but did not command Yitzchak himself on the matter.

Levi - Second Aliya - 13 p'sukim - 23:17-24:9
The field, cave, trees, etc. become the lawful possessions of Avraham, after which he buries Sara.

Avraham is now at an advanced age and has been blessed greatly by G-d.

“And G-d blessed Avraham BAKOL”, with everything.

The word BAKOL screams out for explanation. And, sure enough, there are many suggestions as to what this extra blessing of BAKOL is. (Everytime we say Birkat HaMazon, we ask G-d to bless us as He blessed our forefathers - BAKOL... Mikol and Kol are terms associated with Yitzchak and Yaakov.)

The numeric value of BAKOL 52, the same as BEN, son. This alludes to the ultimate blessing that Avraham received - his son Yitzchak.
R. Meir says that Avraham was blessed by not having a daughter. In Avraham's time and in his unique circumstances, who would she have married? What would have happened to her? In this case it was a bracha not to have had a daughter.

R. Yehuda says that Avraham's extra blessing was that he did have a daughter. (As a father of daughters, I can testify that they are indeed a great blessing.) There is even an opinion that his daughter's name was BAKOL.

Rabbi Eliezer HaModai says that Avraham was blessed with the art/skill/power of astrology and that he was consulted by noblemen from far and wide.

R. Shimon bar Yochai says that Avraham had a precious stone with curative powers that would heal all who gazed upon it.
These last two opinions identify BAKOL as Avraham's prominent position in the world. This fits with his role as "father of many nations".
Some suggest that Eisav's not sinning (until Avraham died) and Yishmael's repentance, both during Avraham's lifetime are the extra blessings.

There are still other explanations.

From the variety of explanations of BAKOL, it is quite clear that Avraham's unique status as the one who restored belief in One G-d to the world did not go unrewarded. We can see in this list of blessings, all the different kinds of blessings that can be ours, the spiritual heirs of Avraham Avinu.

The one major task remaining, which will forge the next vital link in what promises to be a great people and a great Chain of Tradition, is finding a suitable "shidduch" for Yitzchak. Everything now will depend upon Yitzchak. However great Avraham was, unless there is "solid" continuity, all will be lost. To this end, Avraham calls upon Eliezer to swear that he will faithfully carry out his task, that he will return to Avraham's family and hometown, and find a wife for Yitzchak there. And that Yitzchak is not to leave Eretz Yisrael (having been consecrated on the Mizbei'ach during the Akeida).

Shlishi - Third Aliya - 17 p'sukim - 24:10-26
Eliezer (who is exclusively referred to as "The Servant", as opposed to by name) takes ten camels laden with a splendid assortment of goods and, travels to Avraham's hometown. Upon arrival. he ties the camels up near the well, towards evening, at the time that the local girls come to draw water. He asks G-d to be kind to his master Avraham. Eliezer asks for a sign - the girl who will offer him drink and also for his camels she will be the one sent by G-d. No sooner had he finished speaking, when Rivka bat Betu'el of Avraham's family arrives on the scene with her water container on her shoulder. Eliezer runs to her and asks for a bit ofwater.She immediately gives him his fill and then draws water for his camels. Anxious to find out whether she was "the one", Eliezer waits until the camels have their drink and then presents Rivka with gifts of jewelry. (On the one hand, he has seen her kind nature and tireless act of chesed; on the other hand, he has not even asked her who she is.) When Rivka tells Eliezer that she is indeed from Avraham's family and invites him to stay at her home, he acknowledges G-d with a bow.

[SDT] The Gemara says although Eliezer did not ask properly, G-d answered him properly. Combining the different opinions, let's say that Eliezer's actions were borderline forbidden. Relying on Signs and Omens is forbidden. Yet Eliezer's sign was a reasonable test of the girls. But it could easily have backfired. He was not B'SEDER, but G-d "sent" Rivka to him.

With food, one must feed his animals before he feeds himself. With drink, it is the opposite. We learn this from Rivka’s offer of water to Eliezer and then her offer to water the camels.

R'vi'i - Fourth Aliya - 26 p'sukim - 24:27-52
Eliezer also says a blessing to G-d for not abandoning Avraham or with- holding Divine Kindness from him. Rivka runs home to tell her family what has happened. Lavan (filled with ulterior motives, our commentaries tell us) runs to greet Eliezer. The gold jewelry adorning Rivka catches Lavan's eye, and he "graciously" offers Eliezer hospitality. Eliezer is served food but refuses to eat until his "business" is completed.

Eliezer proceeds to tell the story of his mission. He tells of Avraham and Yitzchak and of being sent to find a wife for Yitzchak. When he asks for Rivka's hand on behalf of his master, Lavan and Betu'el (commentaries point to Lavan's pushing himself beofre his father as an indication of a negative personality) accept allas G-d's will.

Eliezer again prostrates himself before G-d in grateful acknowledgment of the success of his mission.

Chamishi - Fifth Aliya - 15 p'sukim - 24:53-67
Eliezer gives more gifts to Rivka and her mother and brother, then they all celebrate with food and drink, and Eliezer and his party stay overnight. In the morning, Elizer asks his leave. Rivka's family asks that she remain for a while but Eliezer insists on leaving immediately. Rivka is consulted and she agrees to leave right away. They send her off with a "maid" (later identified as Devora) and bless her. (This blessing has been repeated countless times to Jewish brides throughout the generations. Ironic, is it not, that we use Lavan's words for such a special occasion.) and finally the entourage leaves for Canaan.

Meanwhile, Yitzchak (having gone to bring Hagar back to Avraham) is in the Negev area and goes "into the field to commune, before evening". (This, we are taught, was the model for Mincha.) As the Rivka-Eliezer caravan approaches from a distance, Rivka sees Yitzchak, jumps down from her camel, and asks Eliezer who the man is. She covers her face with a veil when she is told that the man is her intended husband.

Eliezer tells Yitzchak everything that has occurred. Yitzchak takes Rivka as his wife and she becomes a comfort to him for the loss of his mother. For us, she later becomes Rivka Imeinu.

Shishi - Sixth Aliya - 11 p'sukim - 25:1-11
Avraham, having successfully provided for the continuity of what will become the Jewish Nation, now lives out the remainder of his life as a "private citizen". He takes for himself a wife named KETURA (which we are taught was HAGAR) and fathers six more children. He gives them gifts, but Yitzchak remains Avraham's exclusive spiritual heir. (We can really say that in some ways, other peoples of the world followed Avraham's lead in living monotheistic lives, but the Torah's definition of Avraham's lineage is Yitzchak.)

A question that we wrote about last year came up again this year (and probably will come up every time we review and learn these sedras). Avraham was the embodiment of CHESED. He gave lavish gifts to Ketura's children. Why did he send Yishmael away with only bread and water. He had to banish Hagar and Yishmael. This was Sara's prophetic command, not merely her personal desire. G-d confirmed that. But give him some camels, a nice tent, food, etc. Just bread and water? Doesn't sound like Avraham.

Rabbi Sholom Gold says that the bread and water was sufficient to keep them alive until they reached their destination. More than that would not fit the command from G-d (via Sara) - GAREISH... Banishment is just that. Gifts would not be appropriate.

Rabbi Zacharia Dorshav adds that there was a crucial difference between Yishmael and Ketura's children. Yishmael challenged Yitzchak's heritage. He claimed (and in some ways continues to claim) Avraham's legacy. When G-d told Avraham to listen to Sara, He told him to banish them, BECAUSE in Yitzchak will be called your offspring,your descentants. This point had to be made, and a farewell party and lavish provisions for the journey would not have made the point. No such problem with Ketura's children. They made no such claim. They did not dispute Yitzchak's role. They received gifts.

Avraham dies at the "ripe old age" of 175 (actually, this is 5 years short of the complete 180 that Yitzchak achieved - various reasons are given for the "lost" 5 years). His was a graceful, good, and fulfilling life (despite the tough times he had). He is buried in the Cave of Machpela, where he had buried Sara. Both Yitzchak and Yishmael take care of the burial. The Torah implies that Yishmael had repented his ways and had become righteous. What greater joy for a father!

G-d blesses Yitzchak after Avraham's death.

From the fact that Avraham took Ketura only after Yitzchak was married, the Baal HaTurim says that this is the proper thing to do - Marry off your children, before you yourself remarry.

Sh'vi'i - Seventh Aliya - 7 p'sukim - 25:12-18
The descendants of Yishmael are now enumerated. Yishmael is identified fully as the son of Avraham and Hagar the Egyptian maiden of Sara who bore Yishmael "to Avraham". (This is quite parallel to the description of Yitzchak's "connection" to Avraham as stated in the beginning of next week's sedra. This might further indicate Yishmael's T'shuva in his later years.) It is note- worthy that Yishmael fathered twelve sons, not like Yitzchak, but like Yaakov. Note that both Nachor and Yishmael had their 12 descendants before we did. This speaks of the tougher life of the Jewish people. Yishmael dies at the age of 100 and 30 and 7 years. The wording in the Torah purposely parallels that which was used to describe Sara's lifespan, a further indication (perhaps) of the change for the better in Yishmael. Rashi says that the age of Yishmael is included to help us compute the chronology of Yaakov. The last 3 p'sukim are reread for the Maftir.

Haftara - 31 p'sukim -Melachim Alef - 1:1-31
The sedra tells of the aging Avraham and his task in providing for the continuity of his beliefs through his son Yitzchak (even though there were other potential heirs). The Haftara parallels this theme by telling us of the aging King David with many potential heirs, providing that it would be his son Shlomo who would be the next link in the Davidic line. This, fulfillment of a promise made to Shlomo's mother, Batsheva - similar to the promise made to Sara that her son would inherit. The starting points are Avraham Avinu and David Hamelech. But no matter how strong their personalities were, the chain ends with them unless the next generation is as strong as a Yitzchak Avinu and a Shlomo Hamelech.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 159 (part one) • Sales: Acquiring by Kinyan
The Mishna and the Talmud in discussing methods of acquisition of objects, whether real estate and/or personal property give specific methods, as are shown in the prior four lessons and in the next series of lessons. The discussions generally do not mention the acquisition by kinyan or kinyan sudar as it is known in halacah.

Kinyan has two distinct functions. In Function #1, kinyan effects a present acquisition of an item, whether personal property or real property. (This function is hereinafter referred to as the "acquisition function.") In Function #2, it means that a person undertakes an obligation, whether to perform or to sell. (This latter function is hereinafter referred to as the "obligation function.")

A 'sale' is part of Function #1. 'An agreement to sell' is part of Function #2. Under Function #1, a sale takes effect presently, and ownership of the item, whether real estate or personal property, is currently transferred from the seller to the buyer. Under Function #2, an agreement to sell contemplates transfer of ownership from the seller to the buyer sometime in the future; the future time may be a moment after the agreement is signed, or many years later. Both of these functions are discussed in these lessons.

Regarding the acquisition function, (Function #1), the current usage of the term kinyan has to be distinguished from the current usage of the term chelippin (barter or exchange). The word chelippin originally only meant that the first party exchanges his realty and/ or personalty for the second party's realty and/or personalty. There is usually an economic relationship between the items being bartered by one party and the items being bartered by the other party, which is not present in kinyan. The word chelippin, which had at first referred only to barter, was expanded during Talmudic times to take on another and broader meaning that also included what we now call kinyan. Subsequently the meanings of the terms were distinguished and the term kinyan came to mean acquisition; and barter was designated as chelippin. (The laws of chelippin are described in a future lesson.)

In its acquisition function (Function #1), the word kinyan technically means acquiring. However, it has taken on the meaning of one specific means of acquiring items. The purchaser hands to the seller, an item, usually a handkerchief (sudar), (or any small item such as a pen), in exchange for the seller selling an item and there need not be the slightest economic relationship between the things being sold and the handkerchief. But as soon as the handkerchief is handed to the seller, as explained in these lessons, the ownership of the bargained things passes and the transaction is completed. The person who hands his handkerchief to the seller is now the owner of the thing sold. Almost all that is said about a sale and purchase of an item is also true for a gift. The recipient of the gift gives his handkerchief to the donor and the recipient immediately acquires the gift from the donor when the donor takes hold of the recipient's handkerchief. There is no limit as to how many things or combinations of things and types of acquisition may be acquired by one act of kinyan.

[Regarding Function #2, As stated in lessons 50, 51 and 52 (TT 432, 433 and 434), with the few exceptions there shown, there is no other way for the parties to bind themselves for future performance of an act or future delivery of goods. A mere promise to perform is not legally binding. The kinyan in its role as Function #2, is the method that was devised to make a commitment for a future act binding on the promisor, whether he promises to sell something or to perform some act not involving a sale.

We shall first discuss the acquisition function of kinyan, (Function #1). The kinyan may be used to acquire: realty, personalty, a leasehold interest in realty, or any combination of these items. If a person borrows realty from a lender, The borrower hands his handkerchief to the lender and the borrowing is complete. A person may want to borrow realty to store his things thereon for a certain period of time until his own premises are ready to store the things there.

Kinyan may not be used to acquire money. Money does not have any intrinsic value. It only represents purchasing power so long as the government has not changed the form of the currency, which it may do at its convenience. Kinyan may also not be used to acquire negotiable instruments.

Negotiable instruments in halachah are similar to money in that they are deemed not to have any intrinsic value but rather represent an indebtedness. Only things with intrinsic value may be acquired by the performance of a kinyan.

How does the kinyan work? The buyer gives his handkerchief to the seller and may or may not state that the handkerchief is given to the seller so that the buyer will obtain ownership of the thing that the seller is selling to the buyer. The seller takes hold of the handkerchief. As soon as the handkerchief reaches the hands of the seller and the parties are no longer bargaining in this transaction, ownership of the bargained-for items passes to the buyer, and the parties are legally bound and neither party may thereafter retract. "No longer bargaining', means that the entire discussion has been completed. If they are still discussing minor details, the bargaining is not completed, and either party may terminate the transaction that has not yet been completed. In this respect kinyan is weaker than the other modes of acquisition. In the case of acquisition by money or by deed or by hazakah (physical possession), the transaction is completed at the moment of delivery of the deed or the money or taking possession and neither party may then rescind the transaction. In the case of kinyan, however, either party may rescind as long as the parties are still discussing the transaction, even though the handkerchief has already been taken by the seller. The theory is that the transaction of kinyan takes so little time that the swiftness of the kinyan may have a party entering into the kinyan without giving it proper contemplation.

The seller need not take hold of the entire handkerchief, but it is sufficient that he takes hold of an area at least five square inches. Or if the seller holds less than five square inches if he can pull the handkerchief away from the buyer, the kinyan is still valid.

The subject matter of this lesson is more fully presented in Volume VI Chapter 195 of"A Restatement of Rabbinic Civil Law" byE. 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 Meaning in Mitzvot on Kitzur Shulchan Arukh.

Burial Shrouds
The burial of Sarah discussed in our portion provides an opportunity to discuss the important and ancient custom of the shrouds or burial garment.

Jewish burial is always in a simple linen shroud or sometimes a prayer shawl for a man (SA YD 352). Burying the departed in a garment is considered a testimony of faith in the resurrection of the body (commentary of Shach). This is a fundamental principle of faith, one of the thirteen principles which the Rambam enumerates as being essential to Jewish belief.

We can easily see why the belief in the immortality of the soul is a basic moral necessity for mankind. When we remember that the soul outlives the body, then we will devote our lives to the cultivation of the spirit, not to the enjoyments of the body. But why is the belief in the resurrection so fundamental that we are enjoined to believe that this is an inseparable part of the written Torah? What is the spiritual and moral significance of this tenet of our faith?

The Midrash explains that HaShem in creating the world desired a "nether dwelling", a material expression of His holiness. Indeed, His presence originally permeated the entire creation, until the sin of mankind created an artificial partition between this world and G-d's presence.

The indwelling of the soul in the body is the analog of the indwelling of G-d's presence in the world. The human soul also originally pervaded the body in a permanent way, until the first sin created an artificial partition between soul and body, which is why this sin introduced the existence of death in the world.

But the Torah directs us to return the Shechina to this world. The erection of the Tabernacle was a giant step towards this goal, as it served as an abode for the Shechina. Since the destruction of the Temple, it is the "four cubits of halacha" which serve as this abode (Berakhot 8a). But through the Temple service, and through the sanctification of all aspects of life through performance of the command- ments, the ultimate goal is that the entire creation should again radiate holiness.

Again, the analog on the human level is that the human body should be inseparably fused with the soul. Viewed this way, death is not a perfect elevation for the soul. Given the fact that the body is not perfected, the soul is further elevated in the world of spirit than in this world just as G-d's presence had to distance itself from the world as it became tainted by sin. But the ultimate goal is that the soul should be reunited with the body, and this is what will occur at the time of the Resurrection.

It is forbidden to perform everyday mitzvot in a demonstrative way next to a grave; this is considered "mocking the poor", that is, the dead who are no longer able to fulfill the commandments (Berakhot 18a, SA YD 367:4-5). The soul is impoverished, not enriched, by leaving the material world where holiness can be instilled into seemingly dead matter by performance of the mitzvot (Ein Ayah).

A parallel theme of the resurrection is that it is the occasion of the truly final judgment. The Talmud likens the body and the soul to a blind watchman and a lame one who join forces to steal some figs, the lame man riding on the blind man's shoulders and guiding him. When the owner catches them, the blind man claims that he could not have stolen the figs, because he can't see; the lame man claims he is obviously innocent because he could not climb to pick them. The wise owner puts the lame man back on his friend's shoulders and judges them together (Sanhedrin 91a).

Recall the judgment, while awesome and frightening, is ultimately a necessity for the rectification just as in this world we can not perfect ourselves in any area of endeavor without standards and feedback. This explains why the body and soul need to be judged together.
If the presence of the soul in the body were an artificial situation, then we would consider the judgment of the soul to be the ultimate and perfect rectification of the human being. Yet in fact the opposite is true; it is the separation of body and soul which is an artificial situation, and so the ultimate rectification is when they are judged as one.

Rabbi Meir has completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. It will hopefully be published in the near future.

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

MISC section - contents:
1. Vebbe Rebbe
2. Hassidic Wisdom
3. Rite and Reason
4. Words of Wisdom; Words of Wit
5. Candle by Day
6. Chizuk V'Idud
7. Torah from Nature
8. Beit HaMikdash Previews
9. From the desk of the director

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...
Q When a resident of Eretz Yisrael is in chutz la'aretz during the period between Cheshvan 7 and Dec. 5, does he say "v'ten tal u'matar livracha" (=VTUL) in Shmoneh Esrei?

A The saying of VTUL (asking for rain) was instituted according to the needs for rain of the major Jewish communities of the time. According to our minhag, the entire Diaspora follows the needs of Bavel, starting 60 days after the beginning of Tekufat Tishrei. The Rosh (Shut 4:10) felt that the concept of following Bavel should not apply to questions which depend on local needs. Thus, countries that require rain at other times of the year should be able to add VTUL as appropriate. The Shulchan Aruch (Orach Chayim 117:2- see Beit Yosef) agrees with the Rosh in principle, but not in practice, because of the minhag. He, therefore, says that someone from a place that needs rain earlier, should not ask for rain, but if he does, he may not have to repeat Shmoneh Esrei. He should, though, repeat it while having in mind that it count as a tefillat nedava (voluntary prayer). The Rama (ad loc.) says that he need not repeat Shmoneh Esrei.
The Mishna Berura (117:5) brings two opinions on whether a ben Eretz Yisrael visiting abroad should follow the needs of Eretz Yisrael or the place he finds himself. The rationale to follow Eretz Yisrael's needs is more convincing when one will benefit directly from the rain which will hopefully fall during this period, either because his family is in Eretz Yisrael (Baer Heiteiv 117:4 in the name of Maharikash) or especially if he plans to return home during that year (ibid., in the name of Pri Chadash).
Because of the doubt that surrounds this matter, major poskim (Rav Sh.Z. Orbach and Rav Elyashiv, quoted in Yom Tov Sheni K'hilchato 10:2; Yalkut Yosef, Kitzur 117:15) suggest the following, simple solution. It is permitted to ask for rain during the summer in the beracha of Shomeia Tefilla, and it is sufficient to do the same during the winter (of importance for one who forgot VTUL in its regular place). Thus, if one says VTUL in Shomeia Tefilla during this intermediate period, he is safe according to all opinions. Rav Feinstein (Igrot Moshe, OC II, 102) ruled that at least those who plan to return to Israel during the year should say VTUL in its regular place. This is because the Shulchan Aruch really agrees with the aforementioned Rosh and rules against him only because of the minhag. Since there is no clear minhag regarding travelers, one can say VTUL after Cheshvan 7, in a country where rain is desirable at that time of the year. The former opinion is the safer one, especially for Sefardim (see Birkei Yosef, OC 117:5; Kaf Hachayim, OC 117:11).
One who started saying VTUL in Israel and left with plans to return should continue to insert it in his tefilla (Birkei Yosef 117:6) at the very least in Shomeia Tefilla (Yom Tov Sheni K'hilchato 10:4). According to most authorities, a ben Eretz Yisrael in chutz la'aretz at this time can be a chazan. He should follow his accepted system in his silent Shmoneh Esrei but should omit VTUL during chazarat hashatz (Ishei Yisrael 23:39).
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 receiveHemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il 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)
Wholesomeness is greater than wisdom. But much wisdom is needed until we reach the level described in the Torah (D’varim 18:13): “You must be wholehearted (TAMIM) with HaShem your G-d.” — Rabbi Naftali of Ropshitz

Rather than worrying about tomorrow, you are better off fixing what you did yesterday.— Rabbi Ze’ev Wolf of Zhitomir

Rite and Reason by Shmuel Pinchas Gelbard
It is customary to leave some bread on the table when reciting Birkat HaMazon (Shulchan Aruch)

Reason: HaShem’s blessing devolves only on something concrete. We find (Melachim Bet 4:2 - Haftara of Vayeira) Elisha telling his disciple’s wife: “Tell me what you have at home”, whereupon she answered, “your maidservant has nothing at all other than a measure of oil”. Elisha blessed the oil and it multiplied in quantity many times over. For in the Six Days of Creation, HaShem created everything from absolute nothing. From then on He only creates something from something else.

Reason: If a poor person arrives at his door requesting something to eat, it would be possible to assist him right away. (Levush)
Reason: To remember to thank G-d for having eaten, having been satisfied, AND having left over. As it says in Melachim Bet 4:43, “Thus did HaShem say: Eat and leave over”.

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
An itinerant maggid was once addressing a congregation. In his derashah he mentioned that the World-to-Come will be the exact opposite of this world. “In the next world,” he said, “those who are poor will be rich, and those who are rich will be poor.”
After his derashah a man came over to him and said, “Rabbi, I am destitute. Does that mean in the World-to-Come I will be wealthy?” The maggid replied that that would be the case.
“Well then,” said the man, “could you please lend me enough money to open a business? I will pay you back in the World-to-Come.”
“There’s only one problem with your logic, my son,” said the maggid. “If I lend you money now, and your business prospers, as you hope, you’ll be wealthy in this world. That means you will be poor in the World-to-Come. How, then, will you be able to repay me?”

Rules must be broken in certain circum- stances, but we must remember to re-abide by them when the circumstances have passed. From A Candle by Day by Rabbi Shraga Silverstein

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively) • OUR LAND
In this week’s portion, the Torah relates in extensive detail the purchase by Abraham of the Mearat HaMachpela. Similarly, the Torah (Bereishit 33:19) details the acquisition by Jacob of a plot of land in Shechem – which according to tradition was the burial place of Joseph – even recording the purchase price of one hundred kesita. And in Divrei HaYamim-I (ch. 21, 22, 26) there is a lengthy account of the purchase of the Temple Mount by King David and his insistence on making full payment.

Midrash Rabbah (sec. 79) remarks that these three places – the Cave of the Patriarchs, the Tomb of Joseph in Shechem, and the Temple Mount – whose deeds of purchase are recorded in the Bible are safe from the gentile accusation that "this is stolen land in your hands". This remark seems odd in light of the events of our time. For it is precisely these three sites that are at the heart of the current conflict, the Arabs claiming each of these places as their own!

It may be suggested, perhaps, that the Midrash is addressing Klal Yisroel, asking us to be aware that the Torah goes out of its way in each instance to emphasize that our ancestors acquired each of these important places through an elaborate public purchase. WE need to know that this is our Land – our ancestors purchased it. We need not apologize to anyone. The Torah tells us that we are rightfully returning to our ancestral home. - Rabbi Meyer Fendel, Jerusalem

TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • More on RATITES
Last week we introduced the family of flightless birds known as ratites — ostrich, emu, rhea, cassowary, and Kiwi. There are other birds that cannot fly, but the ratites were created without certain features that are required for a bird to fly, including a keel on the breastbone for the attachment of flight muscles, feathers that can link together to allow (efficient) flight, lighter bones.

Cassowaries are large birds (up to 5 feet tall), very shy but when cornered can lash out dangerously with their claws. They live in Australian rain forests.

Cassowaries have a distinctive, tall, greyish bony casque (helmet) on both sexes, which protects its head as it makes its swift way through the thick undergrowth of the rainforest. The cassowary is the only bird in the world to have any type of protective armor. Head is pale blue, becoming darker down neck. Two long red free-swinging fleshy wattles hang from the neck with an orange patch on the back of the neck. Body is black. Feathers coarse hair-like. Short, stout green-brown-grey legs; three toes. Females slightly larger, more brightly colored, and more dominate than the male. Cassowaries are good swimmers.

Unique call: “Like rolling thunder, like a truck being started”. Their call can be heard a distance of 3 miles on a still night.
The seeds of the fruit they eat are secreted undamaged thus the bird has an important role in the dispersal of rainforest seeds.
The female cassowary lays 3 to 6 large pale green eggs, deserting them after they are laid. Males incubate the eggs and then takes care of the young until they reach the age of 9 months. <kiwi to come>

Korbanot? Animal Sacrifices? Why? (Part III)
Hebrew poetry reached its highest peak of development in the works of Yehudah HaLevy, physician, philosopher and poet, who was born in Toledo, Spain in 1086. Many of his compositions testify to his undying love for G-d, Eretz Yisrael and Yerushalayim. At the age of fifty, he abandoned "all the good things of Spain" and embarked on the hazardous journey to Eretz Yisrael. We are told that he was ridden down and stabbed by an Arab horseman when he finally reached Jerusalem. He was singing his Odes to Zion and was contemplating the ruins of the Beit Hamikdash when he was murdered. Random killing of Jews by Arabs in Eretz Yisrael is by no means a recent phenomenon. The stairs leading from the Rovah Hayehudi - the Jewish Quarter - down to the Kotel Hama'aravi Plaza were named "Ma'alot Yehudah HaLevy" in his honor. The following poem by Yehudah HaLevy about the Beit Hamikdash is called "My Dream."

"My G-d, Thy dwelling places are lovely.
It is in vision and not in dark speeches that Thou art near.
My dream did bring me into the sanctuaries of G-d,
And I beheld His beautiful services;
And the burnt-offering and the meal- offering and the drink-offering,
And round about, heavy clouds of smoke.
And it was ecstasy for me to hear the Levites' song,
In their council for the order of the services.
I awoke, and yet I was with Thee, O G-d,
And I gave thanks and it was sweet to thank Thee."

As well known as Yehudah HaLevy is for his Hebrew poetry (his most famous often quoted verse is "My heart in the East and I am in the uttermost West..."), his magnum opus is the Kuzari where he expounds his views on the doctrines of Judaism. The work takes the form of a dialogue between the pagan king of the Khazars and a Jewish sage. Yehuda HaLevy's dramatic - I would almost say romantic - dialogue is based on "what might have been" when the king of the Khazars, a people of Turkish origin living in the Caucasus, together with his courtiers and many of his subjects converted to Judaism some four centuries previously. In Yehudah HaLevy's Kuzari the Khazar king could not understand the whole concept of Korbanot.

"The king said, 'There is something in your Torah which is difficult and that is the concept of Korbanot. …The Torah says, 'A sweet savor to G-d,' as if G-d derives actual benefit from the Korbanot. And you say that the Shechinah - the Divine Presence - rested among you because of the merit of the Korbanot. You said that since the Beit Hamikdash has been destroyed, the Shechinah has removed itself from you. How can this be since the Shechinah is something spiritual and the Korbanot is a matter of food?'"

"The sage answered,' ...To answer your first question, how can it be that the Shechinah - which is spiritual - be joined to the people of Israel - which is corporeal - by means of the Korbanot which are also corporeal? I will tell you an allegory which will make all this clear to you.'"
"It is known that the soul is something spiritual which descends from the Throne of Glory and yet we see that it dwells in the body which is just a clump of earth. And this is also difficult to understand. How can something spiritual be joined together with something corporeal? …Our sages ex- plained that the union of the spiritual soul with corporeal body was not quite as it seemed. True, the body is corporeal but nevertheless the body is holy and indeed angelic because it is made in the Image of G-d. Therefore the soul does not want to leave the body because it understands the importance of the Image of G-d …and that the body's holiness is great indeed... We know how much the soul yearns to remain with the body because they are both equals in holiness. …But even so, we see that when the body eats and drinks, the soul remains with it; when the body ceases to eat and drink, the soul departs."

"So it is with the Korbanot. The Holy One Blessed be He is spiritual - just like the soul. We are corporeal just like the body is corporeal; nevertheless, the Shechinah dwelt among us just like the soul dwells within the body. This was in the time of the Beit Hamikdash when we brought Korbanot. By means of the "food" of the Korbanot, the Shechinah rested upon us. However today when there are no Korbanot, the Shechinah has removed itself from us in the same way the soul leaves the body in the absence of food. And in the same way that we will understand the mystery of the nature of the connection of the soul and body in the days of Melech Hamashiach, similarly we will be able to comprehend the secret of the Shechinah."

"We shouldn't go into all this too deeply. It is enough that we had the privilege of seeing with our own eyes that, when we brought Korbanot, the Shechinah dwelt among us. The matter is similar to when a physician prescribes medicine to a sick person; the sick person does not understand how the medicine works. For him it is enough to see with his own eyes that it does work and he indeed derives benefit from it."
"With G-d's help, when Melech Hamashiach comes, he will reveal to us the mysteries of our holy Torah. This our prophets have already promised as exemplified by the prophecy of Yeshiyahu, 'The people who walked in darkness shall see a great light…."

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled:

The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

From the Desk of the Director
With Sarah's death, parshat Chaya Sarah reintroduces us to the city of Hevron, also known as Kiryat Arba and Elonei Mamre. When we think of Hevron our hearts miss a beat, as associations with this holy place spring to mind.

Chazal remind us that Hevron is the burial place of four great couples, commencing with Adam and Hava who represent Life in all its mystery. Yet, the Ma'arat Hamachpela reminds us that in death there is also majesty. For Avraham's superlative efforts to acquire the burial cave attest to the transience of this world and the respect due to the final resting-place, the entry into the World of Truth.

Hevron was considered finer than the finest cities of Egypt (Chazal on Breishit 13:22). Here Kalev's prayer saved him from the bad counsel of the spies. Hevron was both a city of priests and a city of refuge. In Hevron David was anointed King of Yehuda. Years later a small Jewish community would thrive there until the arrival of Arab marauders.

We would await the Six-Day War to return to the City of our Fathers. We would then recall that only of "Alonei Mamre in the city of Hevron" did the Torah employ the terms 'vayeshev' and 'shochen', implying permanent residence. And there, at Alonei Mamre, Hashem promised Avram that the Land of Israel would be given to his offspring. These are comforting thoughts to carry with us in these trying times.
Shabbat Shalom, Menachem Persoff, Director, Israel Center

Towards Better Davening and Torah Reading
Column #46. Contents of this weekly column are (mostly) 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.

Misplaced comma, pausing in the wrong place, incorrect phrasing — call it what you want, it is a topic that a lot of people have what to say about. They phoned. They emailed. They faxed. They gave their feedback face-to-face (yes, people do communicate that way too. Most feedback came in the form of people giving more examples of their “favorite” mis-phrasing.

SG, who started this particular ball rolling, com- mented on the last line in Kaddish (and of the Amida) — OSEH SHALOM BIMROMAV, HU YAASEH SHALOM ALEINU, then pause (not before ALEINU), V’AL KOL YISRAEL... This might be an example of a slight misphrasing that doesn’t distort the meaning of the sentence, but it just feels better in one direction as opposed to the other.

End of second bracha before SH’MA at Maariv. OHEIV (G-d, Who loves), pause, AMO YISRA’EL (His nation Israel. Many people say OHEIV AMO (which isn’t “wrong”, because He loves His nation, but it leaves YISRA’EL sort of hanging).

AT commented on the phrasing in MODIM. I’m looking into that and will report, IY”H, in a future column.

BM points out that if you kiss your TZITZIT during the third passage of the SH’MA, you will usually mess up some of the phrasing. He writes that Rav Moshe Feinstein zt”l spoke against kissing the TZITZIT during VAYOMER. The GR”A’s shita is not to kiss TZITZIT during the SH’MA (and to hold only the front two, not all four - another issue).

He also points out, in Maariv, MOSHE UVNEI YISRA-EL L’CHA ANU SHIRA B’SIMCHA RABA belongs together. Most people pause after SHIRA and join the B’SIMCHA RABA to V’A-M’RU CHULAM. Really, the V’A-M’RU CHULAM should be followed by MI CHAMOCHA... The way Ashkenazim do CHAZAN-KAHAL at this part of Maariv makes it difficult to say it properly.

PPR suggests (as did other TT readers) looking in Tanach when a part of davening comes from p’sukim. Case in point is the SHOCHEIN AD comment from last week. In Yeshayahu 57:15, G-d is described as RAM V’NISA and as SHOCHEIN AD. This implies that the part in davening should parallel the pasuk, giving HAMELECH (HA)YOSHEIV AL KISEI, the King (Who) sits on a throne, He is RAM V’NISA and SHOCHEIN AD (and MARON and KADOSH).

DE writes about the phrasing of the opening lines in Kaddish: This is not a new error. Attention is called to it by the compiler of the authoritative siddur "Avodat Yisrael" published in Redelheim in 1868. On page 129 he writes (in translation) "Chirutei is the end of one idea and V'Yamlich Malchutei begins a new idea and therefore there should be a full stop between them. He who reads Chirutei and V'Yamlich Malchutei as a single continuous sentence, is making an error".

MG/Rochester (yes, Mr. Benny) echoes the warning that singing sometimes messes up phrasing (and accents) and is an impediment to understanding the prayers sometimes. Special mention of ANIM Z’MIROT on this account.

He also touches on another whole type of mis- phrasing – namely, when a pasuk finishes with HALLELUYA or AMEN or SELA – all of which should be preceded by a pause and not linked to the phrase they follow. YIMLOCH HASHEM... L’DOR VADOR pause HALLELUYA. BONEI B’RACHAMAV YERUSHALAYIM pause AMEN. These are particularly hard to handle because we’ve gotten used to attaching these words to the whole passage, let alone the last sentence or word. Most sidduring have a comma (as there should be) before the concluding word. <mtc>

Parsha Pix
Top-left: 400 silver pieces was the price that Avraham handed over to EFRON (represented here by the pencil - IPARON) for the cave and the field of MACHPEILA.
Avraham came to eulogize Sarah and to cry. The word V’LIVKOTAH is written in a Sefer Torah with a small KAF. There it is, under the pencil - a small kaf.
G-d blessed Avraham BAKOL, with everything. There is an opinion that this blessing included a precious gem that had miraculous curative powers. That’s it under the B”H.
Eliezer’s search is represented in several elements in the ParshaPix. First the speech-bubble with the chain in it. This was a PPP last year. It stands for VAYOMAR, and he (Eliezer) said, which is read with a SHALSHELET (chain), the most elaborate of TROP notes.
Then, of course, is Dakva’s scene of Rivka at the well (sping) watering Eliezer’s camels. To the right of the camels is one of the gold rings Eliezer gave to Rivka.
The Xed out turkey platter represents Eliezer’s refusal to eat before he had completed “business”. Good thing, too, because Lavan had poisoned the food (see poison symbol). This was Lavan’s first attempt to eradicate the not-yet nation to come from Avraham through Yitzchak.
The CHUPA at the top is for Yitzchak’s marriage to Rivka (and also Avraham’s marriage to Ketura.
The gift box can be the gifts that Eliezer gave Rivka and her family, as well as the gifts Avraham gave to the children of the “PILAGSHIM”.
The word TEREM appears eight times in the Torah, twice in Chayei Sara. That’s the Terem logo next to the skull & crossbones (in case Eliezer would have consumed the poison. Actually, Betuel did, and died.)
The bottle of NEVIOT water is for the sound-alike of the first born of Yishma’el.
The three animals can be a PPP. Not hard, but needs explaining.

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 alsopresentedfor 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 (VAYEIRA) TTriddles:
[1] Same result, different recipe - she and they
[2] 9 in a warm holiday, Living Torah (L.T.)heard thus
[3] Avraham thrice? What? And who 4 times?
[4] Early in the morning, after many days, inthe wee hours of the night - what and who?
[5] Plus 2 items in the Parsha Pix

And the envelope please...
[1] The answer is UGOT. The word appears only two times in Tanach. Sara made them with flour. And Bnei Yisrael used manna (Bamidbar 11:8). Same results, different recipes (so to speak).
[2] 9 is the letter TET. In a warm holiday is B’CHAG CHAM. Living Torah in Hebrew is TORAT CHAYIM, abbreviated TAV-CHET (the hint was that Living Torah was abbreviated in the TTriddle). Heard thus is SHAMA KO. Spelled out (and properly grouped), you get TET-BET-CHET, GIMMEL-CHET-MEM, TAV- CHET-SHIN, and MEM-AYIN-KAF-HEI. That spells Tevach, Gacham, Tachash, and Maacha, the four sons of Nachor from his pilegesh Re’uma.
[3] VAYASHKEIM... BABOKER, and he arose early in the morning. Avraham did it three times. Moshe and David twice each. Several others once each. But it was Yehoshua that rose early (with these words) four times.
[4] The answer this time is VAYASHKEIF, and he “looked out over” or something like that. The word in this form appears only four times in Tanach. This TTriddle relates to the three occurrences in the Chumash. Avraham arose early in the morning and surveyed to scene of the destroyed S’dom. After many days (of Yitzchak and Rivka staying in the territory of Avimelech) Avimelech looks through their window and figures out that they are not brother and sister, but rather husband and wife. And in the wee hours of the night (ASHMORET HABOKER), HaShem looks out over the emcamped Egyptians who were in pursuit of the recently Exodus-ed Bnei Yisrael.
This leaves us with two (related) items in the ParshaPix on page 3. They were not easily identified, but one solver managed them both. The bottle was of Chivas Regal, which is whiskey, a.k.a. BOOZE, the name of one of Nachor’s sons. The animal pictured in the ParshaPix is a DUGONG, an herbivorous marine mammal native to tropical coastal waters of the Indian Ocean, Red Sea, and southwest Pacific Ocean and having flipperlike forelimbs and a deeply notched tail fin. In Hebrew (modern Hebrew, that is - we’re not sure of the identity of the Biblical one), that’s TACHASH, a half brother of BUZ.
DC, nice try; not as easy as you thought, eh?

This week's TTriddles:
[1] Today, we “all” say it. Only 5 said it (or close enough) in the Chumash. Who?
[2] Avraham and Yishma’el, Levi, Kehat, and Amram + who else and with what difference?
[3] Egypt, Efron, Eisav
[4] How much? What's my name?
[5] Sara, D'vora, Rachel, Miriam and ? (but different)
[6] The three animals in the PP - easy, but requires comment

NESTO - Native English-Speaking Teen Olim
We had a very special event this past week in Junior NESTO. We brought in a professional to teach us a little bit of his trade.

As he was preparing us for what he was about to do, he brought down a Gemara from Masechet Ketubot, which talks about the special presentations of R. Yosi Hagalili, that were performed at weddings. Namely that R. Yosi used to juggle eight balls at weddings, and other Rabbanim performed other tricks and antics.

Of course, our professional, not to be outdone, decided to show us how to juggle many objects of all shapes and sizes, including small knives. He also taught us how to juggle various objects (sadly, not knives!) And so, we headed into the land of folly, and began trying to recreate what was done then, and what had been demonstrated in front of us.

For the most part we failed. But we had quite a bit of fun trying. Everyone enjoyed trying their skill at such antics as the spinning sticks, or juggling bowling pins. An enjoyable atmosphere was created in which some close bonds were formed all around. I myself (Raphi Poch) can now juggle two balls at a time, and am working on adding in a third. Most of the people there, myself included hold R. Yosi Hagalili in much esteem for his achievements. One day we should all be juggle as well as he did and thereby help us beautify the Mitzva of Mesameach Chatan v' Kallah.

In other Junior NESTO news...we are going to be meeting this coming Wednesday at the Central Bus station outside Burger Ranch at 6:15, for a special Chessed activity - so don't show up at the Israel Center because we won't be there.

We are also holding our first Junior NESTO Shabbaton of the year onNovember 15th, Parshat Vayetze Be sure to book a place now!Call Chave or Mimi for more details,

That's all for now ,Shabbat Shalom from all of us here at NESTO

The Israel Center's youth program for Anglo-Israelis, tel. 566-7787 ext. 250 • fax: 561-7432 chaveabrahams@hotmail.com • Chaim Pelzner, Director; Chave Herschberg, Coordinator; Mimi Edel, Bat Sherut • NESTO is partially funded by the Jewish Agency for Israel

Israel Center Notes: -
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political or halachic opinions of its advertisers, nor to we guarantee their quality of service.

The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law There is a registration fee of 200nis per case No other charges for this service Please call 566-7787 ext. 204 for further information We have forms for two types of cases: Those where both parties agree to submit their dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons , Ita Rochel, Admistrator

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. - 10:00am - 3:00pm 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.

NECHAMA was founded 3 years ago in response to the needs of western Olim who had little or no family support here in Israel and who needed to express their grief in their mother tongue. A group of 12 volunteers got together and learned about the mourning process and how they could reach out and help others. They focused on self-awareness, how they had dealt with their own losses, what each kind of loss could mean, and ways in which they could help others. Together, they helped to build a comprehensive course, professionally led, so that others could learn to become NECHAMA counselors.

In the past 2 years, trauma counseling has become part of the NECHAMA agenda. Through lectures, discussions, role plays, and feedback from the bereaved and families of trauma victims, we began to focus on what was helpful and our counselors expanded their sensitivity and their knowledge. Every counselor has a supervisor who is a professional.

What is unique about NECHAMA is that we reach out to those who need us. We know that the bereaved have difficulty picking up the phone and asking for help, so we call and we go to their homes to meet with them.

If you have a friend or a relative who has lost someone, please let us know. We will phone them and offer our services. A counselor will "stay with them" as long as needed. Initially, 6 sessions are offered but more are available. In addition, we are beginning small support groups , professionally facilitated.

It is not easy work but when one feels that they have "held the hand" of someone who is in pain and that because of us, their pain is just a little easier to bear, then we are grateful for opportunity to do what we are doing.

NECHAMA is beginning its 3rd Training Course on November 6th at 7:00pm at the Israel Center. Come and find out about becoming a NECHAMA counselor and meet some of our counselors, supervisors, and lecturers. For further information call: 573-4356 or 651-8319

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 pressing2 right away and then leaving your message.

THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249.

Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch will be ready for you when you board the bus.

We reserve the right to charge a cancellation fee in case of last-minute cancellations. Please speak to Sarah at the Travel Desk when making reservations. Alos...Price of a tiyul is based on a minimum number of participants.

KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU orthe Israel Center.

The next Israel Center In-House Shabbaton • Shabbat Parshat Vayishlach, Chanuka minus 7 days...and counting; Friday-Shabbat, November 22-23; A wonderful way to prepare for Chanuka while you relax before Chanuka; Guest Shiurim & Lectures, Divrei Torah, Mini-Shiurim, Oral Tidbitson Parshat HaShavua and mostly, on Chanuka

Hashkafa, Halacha, Minhag • Special Guests for this Shabbat: Rabbi Emanuel Quint and Rabbi Eddie Abramson, Additional shiurim etc. by Phil Chernofsky • HOUSING: If you live in the neighborhood OR have made your own arrangements to stay nearby, please let us know.; If you want us to arrange your housing, there are 4 possibilities: We can house you with a family in the neighborhood; You can stay at the Windmill Hotel (300 per couple, sleeping only); You can stay at the Eldan Hotel (300 per couple, sleeping only); You can stay at the Inbal Hotel (450 per couple, sleeping only); In addition, when you sign up, let us know seating preferences and special dietary and other needs. We will TRY to accommodate. • 200NIS for members • 220NIS for non-members; Limited number of participants — reserve NOW; Call Ita Rochel 566-7787 ext. 204 to inquire and/or reserve • Candle lighting is 4:02pm • Mincha at 4:10pm

Wednesday, November 13th, COASTIN’ ALONG!; a tiyul along Israel’s Mediterranean coastline, Depart the Israel Center 8:00am • Return 6:30pm (approx.): Caesarea: Roman capital city, major yeshivot, important architecture; Hanna Senesh: Visit this heroine's home, read her poetry, sing her songs; Believe it or not! Carnivorous plants! See them eat! Ada Barak's raises meat-eating plants. Find out how and why • Hadera "clean" Electric Power Station: Guide: Esti Herskowitz, 130NIS members (150NIS non-members) • Bring your own lunch (or order a boxed lunch from the Cafe - request this when you reserve) • Shulamit’s tiyulim are always treats; come! you’ll surely enjoy her delicious sweets

Wheel Chair Accessible
Feiga Kahana has graciously announced that she would be pleased to give guided tours to people who are in wheelchairs. Most recently in the Old City, many areas have been made wheelchair accessible. Those of you who would like to join us (with or without caregivers) should call Shulamit at: 532-6454 or 050 937 932. We are arranging transportation in a special vehicle which can accommodate groups of 5 wheelchairs (and caregivers) at a time in each trip. Call NOW (Leave a message) Don't hesitate!

Thanksgiving Tiyul • Wed-Thu, NOV 27,28 at Be’er Sheva’s elegant, mehadrin Paradise Hotel • Touring & visits to special places with Margalit Frydman; WEDNESDAY (lv. 8:00am): Revadim Archeological Museum - meet the Philistines on their “home turf”, remains from Tel Ekron, learn how to make olive oil. NIR AM secrets of success in the desert, water from ‘48 to date. Kibbutz Saad delicious fish lunch, visit outpost from ‘48 across from the Gaza Strip, and its story. Thru Netivot, town of Baba Sali, to the Paradise Hotel, Be’er Sheva, for dinner and evening program.

THURSDAY: Visit several local sites. Then back to Paradise for our traditional Thanksgiving dinner... with all the trimmings! Return to Jerusalem, Thursday, early evening • 600nis p.p. dbl. occ. Single supp. extra. Non-members add 60NIS • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

Chanuka in Eilat at the beautiful 4-star SHALOM PLAZA HOTEL; dinners at a royal class mehadrin restaurant • SUN-THU, Dec. 1-5 Leave SUN 8:00am, return THU late afternoon; Guided tours on way down, every day in Eilat, and on the way back; Sea World Oceanarium, Underwater Observatory, Jules Verne Glass Boat, Aerodium, Mt. Hizkiyahu, Texas Ranch, Solar Energy Systems, Ramon Crater Visitor’s Center, Hai Ramon Observatory, Dead Sea Works and more...• 1400NIS p.p. dbl. occ. (non-members add 100NIS) Excellent rates for children in parents’ room and for 3rd person in a room., Single supp. available. Price includes: deluxe a/c bus, wonderful hotel accomodations, guard, entrance fees, 2 meals a day (bring lunch for Sunday), refrigerator in every room, very full schedule, Don’t miss out! Program subject to change. Call to reserve with credit card pmt. • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

Sunday, December 1st • Follow the Chanuka story through the Maccabean route in the Benyamin region • Details in the next week’s TT

Travel Desk Specials: For reservations at the hotels listed below or any other Israeli hotels,please call Sarah directly at the Travel Desk 566 7787, ext. 249.She'll be happy to accommodate you with any of your requests.
LAST MINUTE SPECIAL • Kinar Classic,, valid Shabbat, NOV 1-2 • Deluxe room: 860NIS per couple, all Shabbat meals; Garden room: 715NIS per couple, all Shabbat meals
Princess, Eilat - valid Nov. 3-7, 17-21, Mid-week, two-night package, 1140NIS per couple B/B
Dan Pearl, Jerusalem - valid Nov. 21-23, 28-30, 2-night Weekend (THU-SAT or FRI-SUN), 1325NIS per couple - F/B for Shabbat; B/B for the other day
Inbal, Jerusalem, valid thru NOV 23, SHABBAT, 1150NIS per couple F/B
David Citadel, Jerusalem, valid thru NOV 28; 1650NIS per couple for 2 nights, B/B, Alcove deluxe double room; complimentary bottle of wine
King Solomon’s Palace, Eilat, valid NOV 3-7, Midweek, 535NIS per couple, per night, H/B
Sheraton Moriah, Eilat, valid Nov. 10-14, 17-21; 2-nights mid-week, 1520NIS per couple, one night B/B, one night H/B; Seaview rooms with private jacuzzi, includes one free massage each
Royal Beach, Eilat, valid NOV 3-7, Three-night Midweek package, 1780NIS per couple, 2 nights on B/B; 1 night on H/B
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 some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249) We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visitinto an unforgettable, special one!

The Back Page of TT542
"Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for Israel

Friday
Mincha - Kabbalat Shabbat - Maariv is 20 minutes after Candle lighting in the Wolinetz Family Shul - OHEL SHMUEL (Israel Center) This week, Shabbat Parshat Chayei Sara, Mincha at 4:35pm • To’l’dot - 4:29pm • Vayeitzei 4:25pm, • Vayishlach (Shabbaton) 4:10pm

Shabbat Day
Shabbat afternoon (Chayei Sara), November 2nd, 3:15pm (Mincha, 4:15pm)
Parshat HaShavua with Rabbi Dovid Zitter

Motza’ei Shabbat
Jewish Values Education Institute • Motza’ei Shabbat, Nov. 2, 8:30pm • How to Live to be 120 with Dr. Morris Mandel Psychologist, journalist, author of 46 books

SUNday thru Thursday
10:00am Shiur in Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year followed by a very short shiur)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:45pm Shiur in Gemara by Rabbi Hillel Ruvel
5:45pm Maariv (correct for Cheshvan through Shvat 5763)
The above-mentioned shiurim are in English and take place in the Ganchrow Beit Midrash (first floor, one flight up) • For men who want to do some serious learning...

SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
10:30am(women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Sundays Nov. 3-10, 5-10pm: A New Look at Therapy call Rachel Frumin for more inforamtion: 054 799 441
SUNDAYS 9:00pm at the Israel Center - Meor Aynayim Therapy Center in conjuction with Young Olim United and the Israel Center presents: Problem Solving Theater: Improv with a twist, starring the Mother & Son Team, Chana Cohen and Yosef Simcha • 25NIS (Bring a friend and it’s 15NIS each), YOU members 10NIS • for family and friends of all ages • For more information contact women613@aol.com

MONDAY
9:15am • Excursions into the World of Nevi'im with Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
10:30am (men &women) • Rambam's 13 Principles • Rabbi Zev Leff
11:36am (NOV 4th) (women) • You don’t fail when you fall unless you fail to get up
from the wisdom of Rabbi Avi Shulman with Aviva Nissim
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: Shiur on “The Life of Avraham”In-Depth study of Chumash B’reishit.with Rashi with Rabbi David Derovan
Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
NOT THIS WEEK, see Thursday: 8:00pm • Curing the Jewish Heart; Lecture series by AM SEGULA on Lessons from History & Zionism, Speaker: Eli Yosef

TUESDAY
Jerusalem College for Adults: 9:00-10:00am • The World of MishnaHalacha, Hashkafa, and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
The Yad Yaakov Center for Jewish Education classes at the Israel Center, from Tuesday, October 8th: The Unfolding Redemptive History of Israel in Biblical Texts with Rav Yosef Leibowitz on Tuesday mornings, 9:00-10:30am. Call 051-639-921 for further information
9:00am • Sources on Pirkei Avot • Dr. Hayim Abramson
9:55am • Kashrut Insights • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
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
N'SHEI LIBRARY 12:00-1:00pm
11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time
(women only) with Raizel Zisk
Tuesday, November 5th, 8:30pm • Rosh Chodesh is a special day for women; Tofa’ah is the best music by women for women; Therefore, an inspiring and entertaining evening of music by Tofa’ah is the best way for you to spend Leil Rosh Chodesh Kislev • music by women, for women • 25NIS students & members; others 30NIS
Beginning Tuesday, Nov. 5, Mother-Daughter Bat Mitzvah Course: For more info. please call: 5667787 x 261
Tuesday, November 5th, 8:00pm • Video & Discussion on "Loving What Is"Doing “The Work”of Byron Katie; A method that helps people overcome judgementalness, anger and resentment towards othersPresenter: Dr. Moshe Dann

WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
Jerusalem College for Adults: 9:00-10:15am: Contemporary Problems in Jewish Law with Rabbi Macy Gordon
The Avrom Silver College for Adults announces the beginning of a new course of study entitled Studies in Contemporary Halachic Issues, to be given by Rabbi Macy Gordon, and occasional guest lecturers. The course of study will consist of brief weekly units of two or three sessions, dealing with a contemporary Halachic issue, explaining the problem, citing basic sources and work that has been done in the area, and applying suggested solutions where possible. The units will be on various topics, meaning that continuity is not necessary. Come when the topic interests you and you feel like learning or are just curious. Rabbi Gordon's wide scholarship and professional experience ensures a worthwile educational experience at any level of Jewish learning.
Our first unit: Judaism and Medical Ethics; Wed. Nov. 6: "What is Medical Ethics and 'Is it good for the Jews"?; Wed. Nov. 13: "The Beginnings of Life" A discussion in the light of current technology and the reproductive function Included will be discussion of fertility treatments, and the option of ending a pregnancy.; Wed. Nov. 20: "The end of Life" What say does the individual have for himself or for others in determining when to live and when to die. (Other units on Judaism and Medical Ethics will possibly be included in the future)
10:15-11:15am • Parshat HaShavua witht Dr. Avivah Gottlieb Zornberg
NOTE NEW DAY & TIME: Wednesdays 11:30am to 1:00pm • Writing Your Personal Memoirs • To participate, you must call first 566-7787 ext. 204
Wednesday, November 6th • 2nd day of Rosh Chodesh KislevRosh • Chodesh Luncheon by Shocketino Catering; Guest speaker:Rabbi Ephraim Sprecher: G-d’s Yom Kippur! Why does He need atonement? 45NIS per person (non-members: 55NIS) • Reservations a must - deadline: Tuesday, November 5th
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS members/25NIS non-members
Wednesday, November 6, 4:30-9:30pm • Root & Branch Association in cooperation with the Israel Center: Rebuilding the Third and Final Temple and Re-Establishing the Kingdom of David and Solomon
4:30pm: Science and Technology in the Messianic Era by Professor Gerald Schroeder
5:45pm: Restoring the Monarchy: Is Israel Really Obligated to Have a King? by Rabbi Yehoshua Friedman
7:00pm: Re-building the Third and Final Temple -- Part Two, Lecture & Slide Show by Catriel Sugarman
8:15pm: Establishing the United States of Israel by Mr. Aryeh Gallin
8:30pm: The Environment in the Messianic Era by Dr. Manfred Gerstenfeld Chemist, Economist, Environmentalist
Info: rb@rb.org.il • All in English • NIS25 per person per evening • Light refreshments
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets - Rambam's Guide for the PerplexedNow studying: Rambam's approach to Darchei Emori and Segula; Ramban's Commentary on the Torah and its Wellsprings - Now studying: "The Tree of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass

THURSDAY
10:30am • NEW: Themes in Sefer B'reishit with Rabbi David J. Derovan • Regular fee • No charge for volunteers
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation for the first session • Qualified nutritional advisor on hand • Elisheva999-6479
Sometime IY”H • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and...with Phil
Thursdays at 7:30pm • The Israel Center Men and Boy's choir • Details and to confirm, call Yisrael Shwarzstein: 02 5833389
8:00pm • Stories from the Gemara • Reb Yosef Schreiber
Thursday, 8:00pm • Curing the Jewish Heart, AM SEGULA Lecture series on Lessons from History & Zionism; Group Discussion
THU Nov. 7, 8:00pm • David Bedein Israel Resource News Agency • Following the U.S. elections, how can American citizens in Israel influence the new U.S. Congress to stop U.S. pressure on Israel?
10:10-11:0008pm • TORAH TIDBITS AUDIO with Phil Chernofsky Thursday nights on Arutz-7, 98.7FM and 1539AM And on Arutz-7’s website, live or archived www.israelnationalnews.com

Friday
9:00am • in-Depth Pirkei Avot by Rabbi Chaim Eisen

Upcoming at the Israel Center
Motza’ei Shabbat, November 9, 8:30pm • What the Torah says about...Dinosaurs and Neanderthal Man • Rabbi Ephraim Sprecher
Motza'ei Shabbat, November 9, 8:30pm, Four Scenes from a Family, Interactive Family Theater at Beit Gesher, 10 King David st. 50/60/30NIS, Advance Ticket Purchase a must! call 5667787 x 261 for more information
Opening Sunday November 10, the Arnold Abroms Memorial Lending Library: Hours - SUN., MON & WED: 10-5, TUES: - 10-4; THURS: 1-3,MON & WED eve.: 5-8pm
Tuesdays, November 19 & 26, 8:00pm: Jewish Insights into Marital Intimacy and Sexuality with Dr. David S. Ribner and Rabbi Daivd J. Derovan

Chosen People to the Chosen Land • Aloh Na'aleh in conjunction with the OU Israel Center • CPCL #6 • Editor: Batsheva Pomerantz; contact — aloh-naaleh@aaci.org.il
This “from time to time” feature is geared towards encouraging Aliya... AND encouraging veteran & new Olim to become more invoved in encouraging and easing the Aliya of others.

Each Generation’s Challenge
They were lucky if they made it to Ellis Island with their samovar, pewter candlestick or Kiddush cup - and little else. These grandparents or great-grandparents of most of contemporary American Jews fled the persecutions and poverty of Eastern Europe to the shores of the New Country during the years 1881-1914.
"In Eastern Europe the Jews were very poor. When they came to America they lived on a low economic level," states klezmer musician Bernard (Bernie) Marinbach author of "Galveston: Ellis Island of the West" (SUNY Press, 1983) based on his doctoral dissertation. The book tells the story of Eastern European Jews who immigrated to the American West through the port of Galveston between the years 1907-1914.
According to Dr. Marinbach (in Israel since 1975): "Many of the first generation came without trades and were lucky to find a job. The second generation received an education and succeeded. The next generation had even more material success. One cannot compare the poverty of those days to the situation in Israel today, even with the economic slump. People who worry about making a living or lowering their standard of living should know they're far better off today in Israel than their grandparents or great-grandparents were when starting out in the United States."
American Jews can be encouraged by the success of their determined ancestors, but this time look in the direction of starting out in Israel. Many olim who have lowered their standard of living materialistically, adapted successfully to the differences, while increasing their standard of living in non-materialistic ways.

Eretz Yisrael in Our Sources
The Land of Israel is called the land of the living (Midrash Yalkut Shimoni) because the Land gives life to the Children of Israel.
— Rabbi Moshe Chagiz

Assisting the Oleh
Young Olim United was founded in December 2001 by Yitzchak Goldstand and Netanya Weiss. The purpose of the organization is to provide social programs and events for religious olim between the ages of 20 and 30, and to facilitate the development of relationships with Israelis and other olim. This helps the olim's integration into Israeli society and culture.

Activities of Y.O.U. have included numerous Shabbatons, movie nights, shiurim, trips, bowling nights, a Tu B'Shvat seder, Yom Ha'atzmaut picnic, and more.

Y.O.U. serves the needs of English-speaking olim with religious singles and couples participating in its activities. Veteran olim and native Israelis are encouraged to attend the events. Y.O.U. is looking for volunteers to help out in various ways, such as coordinating individual events. Lecturers are also welcome. Contact: 055-718-537 youngolimunited@writeme.com

Aliya Pen Pals lists names and email addresses of olim, both veteran and recent, who are willing to correspond with potential olim, providing whatever assistance possible. Each issue lists some names according to profession. Potential olim can email magence@netvision.net.il to contact David Magence for additional names and addresses.
profession name Aliya from email

Dir, Child Development Center Ziva Shapiro ‘90 NYC ziva@machonrakefet.co.il
Dir, Day Care Home Gail Kransen ‘83 Chicago gail@intercomp.co.il
Dir, Non Profit Organization Shoshanah Kahn ‘92 Teaneck skahn@012.net.il
Educational Psychologist Avraham ben Yochanan‘72 NYC benyoar@netvision.net.il
Pediatric Dentist Moshe Tannenbaum ‘97 NYC Chanmosh@netvision.net.il

Here to Stay
Inspiring stories of olim from all years of aliya, professions and different parts in Israel for the "Here to Stay" column are welcome. The essay should be up to 450 words long and emphasize motivation for aliya, contributions to Israel, how Israel contributed to the oleh, the main challenge or difficulty in aliya and overcoming it. Please avoid publicizing businesses and com- mercial enterprises. Send the essay to: aloh-naaleh@aaci.org.il.

Here To Stay
Patty Pomerantz of Bayit v'Gan, Jerusalem recalls the first trial shortly after her aliya - and how she was more determined than ever to make a go of living in Israel:

The decision to make aliya happened suddenly. My husband, the late Rabbi Jerome Pomerantz, had always wished to live in Israel for Zionist reasons. But I wasn't ready to make this move, leaving family and friends who were so dear to me.

In the summer of 1970, my husband was teaching at Yeshiva University, and building up a congregation of people who knew little about Yiddishkeit in Castle Hill, Bronx, NY. My children's ages at the time were 6 months to eleven years. It was then that I thought about the best environment for raising children as Jews and my own future. I knew where I belonged - in Israel, the Holy Land of the Jews.

We had to arrive in Israel by December 30th for my husband's job. After a wonderful farewell party at the shul, we arrived in Israel on a cold, rainy evening.

Our lift was sent in November, so it would arrive when we got to Israel. It never arrived. It was lost at sea. All our belongings were lost - furniture, appliances, clothes, irreplaceable photos of the children and my husband's extensive library.
Yet, I thank HaShem for putting us through this test. We did not return to America where life would have been easier. America was not the reality of where we wanted to live. It was not an easy road ahead for us, but we were determined to begin again. We did so with help from the congregation, friends and YU.

Work for my husband, a congregational rabbi, was a challenge until the right job fell through in education.

Thirty-two years later, I feel that I have fulfilled the dream to live in Israel. At present, all my children live in Israel. My married children met spouses from various origins including American Sephardic, Swiss, Persian, and American-Israeli. What a wonderful mixture of cultures in the family!

I thank HaShem every day that I have the privilege to see 17 grandchildren grow up in the Land of Israel. They speak Hebrew better than their Savta - what better nachas is there than that!

Making aliya is not easy. There are ups and downs. I want to tell you from my own experience that it is all worth it. We are here together as one people - helping each other out in times of joy as well as sorrow. We need all of you here.

Only in Israel (like Harry Goldin’s Only in America... but different) • This week Only in Israel is by Gloria Magence
Our son, Avishai, recently finished his army service. His stories elicited many "Only in Israel" responses. The Jewish army provides its soldiers with khaki-colored tzitzit. The Tanach given at the "swearing-in" ceremony fits perfectly into the oversize pocket on their trousers. They had 3 kinds of shmura matza, a succah big enough for sleeping, a few sets of mehadrin lulavim and etrogim, and time for davening and bentching.

Above all, the army provided our boys with great opportunities for kiruv. When last year's yoreh started, the officer in charge told the boys that when it rains, they dance. A bit surprised, they began carrying out his command when he stopped them, told them to be more spirited and to sing "that song, 'Yachad Yachad' and to do it loudly enough so the whole camp can hear". This from what is now called a "not yet religious" Jew. So, not only did they sing and dance their hearts out, but they drew the non-religious soldiers into the circle, and they all danced together.

Later on, as Avishai walked back to his bunk, he saw a guy adorned with various piercings and tattoos with a cigarette hanging out of his mouth. As he passed, Avishai heard him quietly singing "Yachad Yachad". Who can tell what small action by a bunch of soldiers will fan the spark of the pintele Yid, as it becomes a glowing flame. Being in the Jewish army is truly avodat kodesh and yes - it's only in Israel.

Bayit v’Gan, by David Magence, Licensed Tour Guide
From its outset in 1921, Bayit v'Gan, was a religious neighborhood established by the Mizrahi movement.

The name Bayit v'Gan, Hebrew for "house and garden" reflects the fact that when established, it was a suburban neighborhood relatively far from more established Jerusalem neighborhoods. In fact, during Bayit v'Gan's first year, chief rabbi of Jerusalem, HaRav Zvi Pesach Frank, paid a special visit in order to determine if it is permissible to walk from the neighborhood to the Old City on Shabbat. He determined that it is permissible. One of the neighborhood's streets is named in memory of HaRav Frank.

According to the rules of the founding society, each home owner in Bayit v'Gan was obligated to contribute one percent of his home's value for "public needs".

As a religious neighborhood, Bayit v'Gan has many yeshivot and schools. These include Sephardic and Ashkenazi yeshivot, Hassidic and "Litvish", ranging from yeshiva high school through Haredi yeshivot, the Israel branch of Yeshiva University and women's colleges. Students learning on one-year programs enjoy the hospitality of the neighbor- hood's many English-speaking families.

Special Welcome to a Special Olah
Esther Dvorah Made aliyah 4 months ago. Born in the States, lived in 3/5 of NYC (Manhattan, Brooklyn, and the Bronx).Used to work for the World Jewish Congress before her marriage. Opted for being a housewife [I hope it's not a dirty word nowadays...] and a mother to her 2 sons, one who lives in Chicago and the other in Israel.

Aliyah has been THE talk for the last 35 years - but finding it hard to leave her son and his family in the States. Finally decided 'it was time to come home'.

When asked if she were scared to take the 'plunge', she replied, "why should I be scared? Scared of the Arabs? Just because they are making it hard for us to merely exist? My decision was no plunge, it was very easy to do."

Esther Dvorah loves to read and is a regular at the Israel Center library, books all around her on the table. She primarily loves to read Torah books.

She is currently living with her son until she finds a place of her own. She teaches English to her Israeli grandchildren and in return, they are putting her limited knowledge of Hebrew into expanded practice.

How many other new Olim do you know who are 90 years old? — AD ME'A V'ESRIM

OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org - website: www.ou.org/torah/tt
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center

22 Keren Ha'Yesod POB 37015 Jerusalem 91370 
Phone: (02) 566 7787 Fax: (02) 561-7432 
email: tt@ou.org - website: www.ou.org/torah/tt 
Orthodox Union • National Conference of Synagogue Youth 
This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel 
TT is published and printed "in house" at the Israel Center