Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #540
Ranges are for THU-THU, 11 -18 Cheshvan, October 17-24

Candle lighting - 4:29pm (Earliest (Plag) - 3:53pm)
Havdala - 5:41pm (Rabbeinu Tam - 6:15pm) 
Earliest Shacharit 4:53-4:58am
Sunrise - 5:44-5:49am
Sof Z'man Kri'at Sh'ma - 8:34-8:36am (7:49-7:51am)
Sof Z'man Shacharit - 9:30-9:31am (9:01-9:01am) 
Chatzot (halachic noon) - 11:24½-11:23pm
Mincha Gedola (earliest Mincha) - 11:55-11:54pm
Plag Mincha - 3:54-3:48pm
Sunset - 5:10-5:02pm (5:05-4:57½pm)

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... 

By now, most people who say Kiddush L’vana have said it. But there might be someone who will benefit from this reminder. Last opportunity for K.L. is 14d 18h 22m after the announced (average) Molad. Add that time to SUN 19:18 gives SUN 37:40 which is MON 13:40. That’s Monday afternoon, meaning that the last op for K.L. is all Sunday night, October 20th. This makes Motza’ei Shabbat Lech L’cha a good time, since it is preferable to say K.L. on Motza”Sh. (Many hold that one should not purposely wait for Motza”Sh if there is a risk of a few cloudy nights in a row. In other words, if you are reading these words on Thursday and you haven’t said K.L. yet, and you have a clear view of the Moon - don’t wait for Motza”Sh - say it now.)
Cheshvan has 30 days in 45% of years.

Was He the First?
There is a thin, very useful sefer written by M.K. Shlomo Benizri, called SEDER HADOROT HAKATZAR, the brief “Order of the Generations”. It has many interesting charts and lists about people and events in Jewish History. 
In presenting the ten generations from Adam to No’ach, he indicates who our sources identify as a TZADIK. They are ADAM, his son SHEIT, skip three generations, YERED, CHANOCH, M’TUSHELACH, skip one, and NO’ACH. Six out of ten of those first generations were lead by TZADIKIM. (FYI, the book says that M’TUSHELACH overlapped ADAM’s lifetime by 243 years, and that ADAM taught M’TUSHELACH and LEMECH, NO’ACH’s father about Creation and the greatness of G-d’s deeds. These lessons were passed down to NO’ACH and from NO’ACH to AVRAHAM AVINU.)

Of the ten generations from NO’ACH to AVRAHAM (by the way, the 10 from Adam to No’ach include both Adam and No’ach; the ten to Avraham begin with SHEIM, NO’ACH’s son) include the TZADIKIM: SHEIM, skip two generations, EIVER, skip four, and TERACH, who did T’SHUVA in his later years, and then AVRAHAM.

Rambam, in the first chapter of Hilchot Avoda Zara (the Laws of Idolatry), gives an introduction to the topic of idolatry (very atypical for Rambam in Mishna Torah), explaining its relatively benign origins in the generation of ENOSH and its accelerated deterioration through the subsequent generations until Avraham went through the process of a personal discovery of the One True G-d.

The Kesef Mishna questions why the “credit” for putting the world “back on the monotheistic track” goes to Avraham, when he was preceded by the likes of Sheim and Eiver (and the other righteous individuals mentioned above). 

His answer is that Sheim and Eiver (and presumably No’ach as well) taught belief in One G-d to those who sought them out, to the rare individuals who went to the Yeshiva (so to speak). Avraham, on the other hand, took his teaching and preaching to the streets. He went from city to city and from kingdom to kingdom, teaching and challenging the people, answering their questions with patience and on their own levels. He took action too, smashing idols and explaining to the people the errors of their way. 
Sheim and Eiver were the Roshei Yeshiva of their (long) time. Avraham was involved in KIRUV. The Kesef Mishna says that Avraham was greater than them.

And how Avraham was helped in his tireless efforts by Sarah! Imagine the Shabbatonim that they ran. Rambam says that they convinced tens of thousands of people to believe in G-d, at a time when polytheism was quite in vogue. Yes, they was the first!

Sedra-Stats
3rd sedra of 54; 3rd of 12 in B'reishit
Written on 208 lines in a Sefer Torah, ranks 23rd
7 Parshiyot; 3 open, 4 closed
126 p'sukim - ranks 13th - tied with R'ei
1686 words - ranks 18th
6336 letters - ranks 19th
Ranks 7th of 12 in B'reishit in all categories
Shorter than average p'sukim

Mitzvot
1 mitzva (positive), namely, Brit Mila

Aliya-by-Aliya Sedra Summary
Kohen - First Aliya - 13 p'sukim - 12:1-13
G-d tells (note the softer VAYOMER rather than the harsher, and more common, VA'Y'DABER) Avra(ha)m to leave his land, birthplace and father's home and go to "the Land which I will show you".

[SDT] "Leave your land, birthplace, father's house." Ramban explains that each "point of departure" was progressively more difficult for Avraham. Leaving one's land is difficult, even more so if he was born there. Leaving one's family is most difficult. Ramban says that the Torah is showing us the great extent of Avraham's love of G-d. 
Someone raises a question on this Ramban. What was so difficult in Avraham's leaving the place where he was ridiculed, persecuted and thrown into a fiery furnace for his beliefs. Would he not have left joyfully? The question actually carries the answer. The Ramban was pointing out a significant aspect of human nature. No matter how bad conditions are, how much a person wants a better life, there still will always remain a sadness and regret for the "good old days" and “the old country” - even when they weren't so good. This aspect of human nature explains a lot of Jewish History.
G-d promises that a great nation will descend from him (Avraham) and that he will be a blessing for all (his descendants and all the world).

[SDT] Avra(ha)m is promised great rewards and benefits for listening to G-d. Yet pasuk 4 testifies that he went "as G-d had spoken to him". His "aliya" is considered a test of his faith. He passed this test because he came to the Land because G-d asked him to, not for any material promises. 
The call to the Jew to come on Aliya continues. THE only real "right" reason to come is because it is a mitzva and this is what G-d wants of us. All blessings that will follow are fringe benefits. And the difficulties one might encounter are parts of the test of our faith. Avraham Avinu led the way when there were no Aliya Shlichim and no Nefesh b’Nefesh to facilitate Aliya and K’lita. Actually, there was One Shaliach Aliya and One supporter, and He is still in that role. 
Avra(ha)m was 75 years old at the time he came to Eretz Yisrael with Sarai, nephew Lot and many people who were brought over to monotheism by Avra(ha)m and Sarai.

[SDT] Commentaries speculate as to what happened to these people subsequently. Some suggest that after Avraham's death they refused to stay with Yitzchak because his approach to "religion" was vastly different from his father's and not very "appealing" to these people.
Others suggest that they became the various G-d-fearing individuals scattered among the nations of the world.
Driven from the Land by a famine, Avraham and Sara go down to Egypt. Their plan is to say that they are brother and sister, rather than risk Avraham's being killed.

[SDT] Ramban states that "Avra(ha)m sinned a great sin (inadvertently)" by leaving the land to which G-d had sent him (even though it was due to the famine) and by risking Sarai's life and honor by asking her to say that she was his sister. Ramban also says that as "punishment" for going down into Egypt, Avraham's descendants were destined to go down into Egypt. The implication is very strong - had Avraham not left Israel for the famine, we would have been spared the Egyptian exile and oppression.
On the other hand... Other sources teach us that we derive halachic permission to leave Eretz Yisrael in the event of severe famine BECAUSE that's what Avraham Avinu did. And - still on the other hand - we learn that a person can risk his life to save another from Sarah Imeinu saying that she was Avraham's sister thereby risking herself to save Avraham. [There is a halachic Midrash that uses "Please say that you are my sister" to teach us that one may "violate" Shabbat (for example) to save someone else. (To violate to save oneself is learned from "V'CHAI BAHEM", that we are to live with the mitzvot, not die because of them, but we needed an extra LIMUD to teach us that one can violate to save another person.)]
Furthermore (still on the same other hand), Pirkei Avot testifies that Avraham Avinu "passed" all his "tests of faith". Being driven out of Eretz Yisrael by the famine and having to subject Sarai to the perils of Paro's Palace are both counted (by some) among the Ten Tests of Faith.
A possible answer might be that how a person behaves in a difficult situation is one thing, and how the situation affects his faith in G-d is another thing. G-d sends SOMEONE to a new land, and then hits him with a famine. Regardless of how that SOMEONE handles the situation, he might be disillusioned, to say the least. That would mean failing a test of faith. That didn't happen to Avraham. His faith was as strong as ever. Ramban thinks that he erred in judgment as to what he should do. Avraham chose the self-help, HISH- TADLUS option. His choice was "approved of" by the subsequent halachic ruling. Maybe he should have chosen the stay-put and trust in G-d option. Ramban thinks he should have. An inadvertent sin, says the Ramban. But not a deterioration of Avraham's faith.

Levi - Second Aliya - 11 p'sukim - 12:14-13:4
In Egypt, Sarai's beauty is noticed by the people and she is taken to Par'o's palace. Avra(ha)m, as her brother, receives many gifts. Par'o and his household are afflicted as a punishment for taking Sarai. When Par'o realizes that Sarai is actually the wife of Avra(ha)m he confronts him, returns Sarai to him and then asks them to leave Egypt. 
Avra(ha)m and company, heavily laden with riches, return to Eretz Yisrael via the Negev. 
Avra(ha)m returns to the altar he had built and continues to proclaim G-d's Name.

[SDT] Avraham on the run from his hometown, a stranger in a strange land, has its challenges and tests. Avraham loaded with wealth and prominence, has new challenges and tests. Poverty is a test; so is wealth. And it is hard to know which is harder. In the opening passage of Rosh Chodesh Benching, we ask G-d for many things — long life, a life of peace, blessings, etc. There is one thing we ask for twice - YIR'AT SHAMAYIM, fear of G-d. Why? Because after asking for it the first time, we ask for a life of wealth and honor. If we are blessed with that, then we must humbly ask for YIR'AT SHAMAYIM again, because wealth sometimes blinds a person to his obligations to HaShem.

Shlishi - Third Aliya - 14 p'sukim - 13:5-18
Lot also has great wealth, too much to remain together with Avra(ha)m. Quarrels between their shepherds (caused by disparate ethical standards) lead to a parting of the ways. Avra(ha)m gives Lot "first choice" of territory, and he (Lot) chooses the then fertile area of S'dom and the Jordan Valley. The Torah makes a point of telling us of the wickedness of S'dom society, an obvious criticism of Lot's distorted priorities. 
(This, too, is a recurring theme in Jewish life, containing warnings for us all - sadly, many Jews moved away from Jewish neighborhoods to places with country clubs, golf courses, and other "important" things.)
Only after Avra(ha)m is rid of Lot, does G-d once again appear to him, encouraging him to look over the whole land to the north, south, east, and west, which will some day belong to his descendants. G-d also tells him that his descendants will be too numerous to count. (Hidden message: They will sometimes be lowly, like the dust of the ground, trodden underfoot by our enemies.) 
Avra(ha)m settles in Hevron and builds an altar to G-d.

[SDT] One commentary says that although Avraham knew that his spirituality was compromised by Lot's presence, he nonetheless did not chase Lot away until he had no choice. Avraham felt a moral obligation to take care of Lot (including saving him after they parted) even though he knew that G-d was "keeping His distance" with Lot around. 
Ponder, if you will, the ramifications of this for us. Family obligations and other acts of Chesed (and what other activities might be included in this?) can be seen as a "waste of time" compared with purely spiritual pursuits and Torah learning, yet they are important components of our Jewish lives. The pillars of our World are Torah AND Avoda and G’milut Chasadim.

R'vi'i - Fourth Aliya - 20 p'sukim - 14:1-20
This portion tells of the battle between the Four Kings and the Five Kings and of the capture of the people of S'dom, including Lot. When Avra(ha)m hears (from Og, the “refugee”from the Flood) of Lot's capture he sets out to rescue him, taking with him a force of 318.
The Gemara suggests that Avraham took only his servant Eliezer with him to rescue Lot. The numeric value of the name Eliezer = 318. As G'matriya go, this is one of many. What makes it unusual, is that it is based on a number in the text of the Torah. 
Avra(ha)m launches a successful surprise attack and frees the people of S'dom. Victory is celebrated with a religious ceremony of thanking and blessing G-d in the presence of Malki-Tzedek (a.k.a. Shem b. Noach). A tithe of the spoils of war is given to this servant of G-d.
Rashi tells us that AMRAFEL, king of Shin-ar is none other than NIMROD who was the one who tossed Avraham into the fiery furnace for challenging polytheism in public and espousing belief in One G-d. Ironic, is it not, that Avraham has this opportunity to do battle against Nimrod.
Malki-tzedek is king of Shalem. Targum Onkeles identifies Shalem as Yerushalayim. Shalem is the part of the city’s name contributed by Sheim. Avraham gave it the first half of its name after the Akeida – YERU

Chamishi - Fifth Aliya - 10 p'sukim - 14:21-15:6
The king of S'dom offers Avra(ha)m great wealth. Avra(ha)m refuses to take as much as a "thread or shoelace".
Avra(ha)m did accept payment on behalf of his allies who helped him.

[SDT] From here we learn, says the Chafetz Chaim, that one wants to be "machmir" (strict), should accept the strict practice for himself but not impose it on others. Avraham did not want to be a TZADDIK at the expense of others.
Afterwards, G-d appears to Avra(ha)m in a vision and again promises him great rewards for his faithfulness. Avra(ha)m, still childless expresses his disappointment, but resignation, that Eliezer will be his heir. G-d assures Avra(ha)m that he will indeed have his own child to follow in his footsteps. 
G-d then takes Avra(ha)m outdoors and promises him that his descendants will be as countless (and exalted) as the stars in the heavens.
The Vilna Gaon cites the Talmud's mentioning that Avraham Avinu was the first person to address G-d as "Adon" (Master). We acknowledge this by beginning Shacharit - Avraham's davening - with the poem Adon Olam.
Furthermore, the reference to a thread and shoestrap is linked the mitzvot of Talit and T’filin, both of which are also associated with Shacharit.
Being compared to the dust of the ground and to the stars of the heavens is not just a matter of numerousness, but also to the quality of life. The terms reflect the ups & downs of Jewish History.

Shishi - Sixth Aliya - 37 p'sukim - 15:7-17:6
This portion begins with "the Covenant between the Pieces". (Part of this experience is actual, part is prophetic vision.) G-d tells Avra(ha)m that his descendants will be oppressed in a foreign land and will subsequently leave there with great wealth. The promise of the Land to Avra(ha)m is reiterated once more.
Sarai, being barren, gives her hand- maiden Hagar to Avra(ha)m to bear him a child. When Hagar becomes pregnant, she taunts her mistress. Hagar then flees from Sarai's retaliation. An angel finds her, promises that her child, too, will sire a countless multitude, that her son to be born shall be called Yishmael, and that she is now to return to Sarai. 
Yishmael is born when Avra(ha)m is 86 years of age.
When Avra(ha)m is 99, G-d appears to him and asks him to "be complete". G-d changes Avra(ha)m's name to Avraham, symbolizing Avraham's role as father and spiritual guide to great nations. Once again Avraham is promised "countless" progeny.
Both Rashi and Onkeles understand the term M’SHULASH/M’SHULESHET to mean that Avraham took three each of calves, goats, and sheep for the BRIT BEIN HA-B’TARIM. Tos’fot and others define the term as “prime, of the best quality”. They hold that there was only one each of the animals. Others say the animals were to be thrid-born or three years old or part of a triplet. (from The Living Torah by R’ Aryeh Kaplan z”l)

Sh'vi'i - Seventh Aliya - 21 p'sukim - 17:7-27
G-d promises that a special relationship will always exist between Himself and Avraham's descendants, and repeats the promise of the Land. G-d reveals the form that the "Covenant" is to take - the circumcision of all males [2].

MITZVA WATCH
This mitzva is the first "non-natural" commandment. Until this point, the 7 categories of Noahide mitzvot are all logical, rational, reasonable, common- sense laws. This 8th mitzva, for the 8th day, represents the challenge to the Jew to rise above nature and complete his spiritual form just as he is being commanded to complete his physical form.
The mitzva is ideally performed on the 8th day, counting the day on which the baby was born - even if he was born 5 minutes before sunset. Mila may not take place at night. Only an 8th day Mila (as opposed to a Brit that was postponed because of health reasons, for example) can be held on Shabbat. A baby delivered by C-section on Shabbat, will have his Brit on the following Sunday (the baby's 9th day). Due to a technicality based on the analysis of the text in Tazria, only a Brit of a natural birth can take place on Shabbat. 
The mitzva of Mila is "repeated" in parshat Tazria. Its specific wording there, teaches us some of the mitzva's details.
With the two texts dealing with BRIT, it is noteworthy that most mitzva- counters count MILA from LECH L'CHA rather than TAZRI'A. Lech L'cha's con- text is the story of Avraham Avinu. In Tazri'a we have a straightforward command — Speak to the people of Israel and say to them... on the 8th day, you SHALL circumcise... 
Most significantly in the matter of Brit Mila is this: The physical removal of the foreskin is only part of the mitzva of Mila. This can be seen by looking at the brachot that are said for the Brit. The first bracha is AL HAMILA. This bracha is immediately followed by a second Birkat HaMitzva (very unusual to say two mitzva-brachot for the performance of one mitzva), "to enter him into the covenant of Avraham". This is not just a HINENI MUCHAN U'MEZUMAN type of introduction to a bracha, not a peripheral concept, but an integral part of the mitzva. The challenge of raising the child to be a good Jew and a good person is an obligation of the parents which is part of MILA (we can say) and THE part of the mitzva that takes much more time and energy than "the cut". The context of Lech L'cha says it all. Its choice as the "official source" of the Mila helps us understand this very significant mitzva.
G-d then changes Sarai's name to Sarah. Name changes represent changes in character, role, and destiny. G-d promises that Sarah will bear the true heir of Avraham. Avraham laughs with joy upon hearing that he will be a father at 100, and Sarah a mother at 90. He thought that Yishmael was the son that G-d had repeatedly promised him, but G-d assures him that it will be Yitzchak who will fill that role. 
Yishmael will also be blessed and give rise to great nations, but the Covenant will be passed down through Yitzchak.
Avraham circumcises himself at age 99, Yishmael at age 13, and the other male members of his household, in fulfillment of G-d's command.
Maftir is the final four p'sukim.

Haftara - 21 p'sukim -Yeshayahu - 40:27-41:16
This passage is the national counterpart of some of the personal experiences of Avraham. Just as G-d made promises to Avraham Avinu, so He makes promises to the Children of Israel. Just as Avraham tenaciously clings to faith in G-d, so too do his descendants. Endurance, confidence, victory, self-perfection - these qualities are shared by THE ancestor and his descendants, us.


THE JERUSALEM INSTITUTE OF JEWISH LAW 
Rabbi Emanuel Quint, Dean 
Lesson # 157 (part three) • Sales of Real Estate by Deed or Hazakah
In the previous lessons we discussed how real estate is acquired in halachah by money. We now discuss how it is acquired by deed or by hazakah.

First by deed. Nowadays it is presumed that in halachah a deed to real estate effects the transfer of ownership unless the deed explicitly states that the transfer was by another method and the deed is only being given to prove the transfer by one of the other methods of transfer. 
The deed may be made of any material, even if it will not last beyond the time of delivery of the deed from the seller to the buyer. Once the deed has been delivered it does not matter if it is thereafter lost or destroyed. The deed must state that the seller transfers ownership of the real estate to the purchaser. There is no requirement that there be witnesses on the deed, nor that there be witnesses present when the delivery of the deed is made. If the real estate is of the type that the seller is anxious to dispose of, ownership to the real estate is transferred from the seller to the buyer at the moment when the deed reaches the hands of the buyer. If the seller is not all that anxious to dispose of the real estate until he is fully paid, ownership is transferred when the buyer pays for the real estate, even though the deed has been delivered to the buyer in the presence of witnesses. 

By hazakah: Ownership can be transferred from the seller to the buyer by hazakah. This method can be employed whether the transfer is by sale or by gift. However, this transfer without a deed and without the payment of money is valid only if the seller does not make demand for the money for the sale of the real estate, and the buyer does not demand a deed to effect the transfer of ownership. Agreement of the parties, if there is one, is binding and can reflect whether they want hazakah by itself to effect a transfer, or do not want hazakah by itself to effect a transfer until money is paid and/or a deed is given by the seller to the buyer. Hazakah is perfected by the buyer: (1) in the presence of the seller, (2) doing an act to the real estate or the building that he is acquiring, (3) which act results in an improvement to the real estate or the building. As soon as the act of hazakah is completed on even a small fraction of the real estate, the buyer is the owner of the entire real estate. 
The act of hazakah must be performed in the presence of the seller since his intent to transfer the real estate is a prerequisite to transfer and acquisition by hazakah. If it is not so performed. it does not result in the buyer acquiring the real estate. 

There are exceptions to the rule of the prior paragraph. If the seller states to the buyer, "Go, perform an act of hazakah, and acquire", it is the equivalent to the seller being present when the act is performed. Similarly if the seller gives the buyer the key to the premises with instructions to lock the door and the buyer then locks the door, he has performed an act of hazakah. 
Beth Din must determine in each instance if there has been an act of hazakah to rise to an act of acquisition. Some of the following rules will aid Beth Din in making its determination. 

The buyer, or his agent, may do any number of things that will show that he is performing an act of hazakah to enable him to acquire ownership of the real estate. Some examples given in the Talmud and the codes are the following: the buyer places a lock on the door; the entrance to the house or yard is open and the buyer locks it and opens it; he makes a bolt for the door; or he places doors on the house and locks them. All these are acts of hazakah.

The buyer may construct a partial fence around the real estate. He may make an addition to a fence, if the addition in height makes it more difficult for an outsider to climb over the fence. If the fence is less than ten tefachim high, (about 38 inches) he should bring it up to height of ten tefachim.
He may break through a fence to create a new opening. The example given is where the fence has a small or narrow passage to enter the premises and the buyer enlarges the opening so that one may more easily enter the premises. 

There are times when the buyer placing or removing a small rock will be deemed an adequate act of hazakah. For example, by placing a small rock in the path of a small stream the buyer may conserve the water on the premises by preventing the water from flowing off the premises. Or he may remove a small rock that was blocking water from flowing onto the premises, or he may make a small channel to divert the water onto the premises, which water is beneficial to the premises. However, if the act he did is to prevent damage to the premises, then this is not an act of hazakah. For example, he places a rock in the way of a stream to prevent flooding on the land, or he takes away a rock to open a path so that the land will not be flooded. 

Ordinarily, walking across apiece of land to be acquired is not an act of hazakah. There are some exceptions. For example, if the seller sells a pathway through a vineyard to the buyer, since the purpose of the path is for walking on it, the buyer can perform an act of hazakah by walking on the path.

If the real estate is solid rock that does not lend itself to planting seed, and it does not need improvement of the fence or enlargement of an opening, then, if the buyer spreads fruits or vegetables there to dry or places his animal there, it is a sufficient hazakah. There is also an opinion that this is not a hazakah. 

If the buyer himself makes up the bed in the house or in the field and sleeps in the bed, or sets up a table and eats on it, or places his belongings or fruits or vegetables there in a pile, then these acts qualify as acts of hazakah. There is also an opinion that this is not a hazakah since it does not enhance the real estate. 

If the buyer plows or sows the real estate, or does any other act necessary for fruits or vegetables to grow, or harvests the fruits and vegetables, or trims the trees, or levels the soil, or fills in ruts in the earth, or digs a well to water the earth, or does any similar act that an owner of real estate does, it is a sufficient act of hazakah to acquire the real estate. If he puts up a fixture in a house, repairs broken things in the house, builds a shed. digs a foundation for the house, or does anything that Beth Din determines is of benefit to the house or premises, it is an act of hazakah. 

There is an opinion that if the seller gathers the fruits of the real estate and gives them to the buyer it is an act of hazakah, since the seller has shown that the real estate now belongs to the buyer. 

The subject matter of this lesson is more fully presented in Volume VI Chapter 191 & 192 of"A Restatement of Rabbinic Civil Law" by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. 
Questions to quint@inter.net.il

MEANING IN MITZVOT by Rabbi Asher Meir 
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh. 

BRIT MILA
In our parsha, HaShem tells Avram that the covenant between Him and the nation He will raise from Avram will be expressed in the circumcision of the males (Bereshit 17:10-11). The skin which is removed is known as the ORLA, and an uncircumcised individual is call an AREL. Let us examine the symbolism of this way of distinguishing the Jewish nation from the rest of mankind.

OPENING UP
The prophet Yirmiyahu compares the gentiles, who are ARELIM or uncircumcised, with the Jews who are ARELEI LEV uncircumcised of heart, meaning insensitive to suffering (Yirmiyahu 9:25). The statement is ironic, for the prophet is implying that it would be fitting for the circumcised of body to be circumcised of heart as well.

We may consider this a central message of MILA. While traditionally almost all non-Jewish men are uncircumcised, calling a non-Jew an AREL as a term of reproach is applied particularly towards individuals who are cruel and insensitive such as the wicked Goliath (Shmuel I 17:36).

The mishna in Nedarim states that "the circumcised" refers to Jews, even if they happen not to have had a circumcision. The MILA is not just a distinguishing act, it is considered to be a distinguishing quality. And what is the distinguishing quality of Jews as a nation? "This nation is distinguished by three characteristics: they are merciful, bashful, and perform acts of kindness" (Yevamot 79a) - that is, by emotional sensitivity and openness. These two distinguishing characteristics, the one physical and the other emotional, are closely related if we view the covering of the male organ as a symbol of a covering of the heart.

The choice of the male organ for this "superfluous" body part also fits in with this explanation. This organ is the instrument of union of man and wife, a union which ideally represents the fullest emotional and spiritual closeness two humans can acheive. Yet we are well aware that this very act can sometimes embody the exact opposite, the highest degree of exploitation of one person by another. It is precisely in the means of union between man and woman that the message of openness and sensitivity is most essential.
So displaying the covenant with the people of Avram through the sign of circumcision demonstrates that the distinguishing characteristic of the people of HaShem is meant to be their human sensitivity, as it was exemplified by Avraham who was a paradigm of lovingkindness.

NAMING THE CHILD
Traditionally, a boy is given a name at his circumcision. Even if the MILA is delayed due to health reasons, naming the child is also put off unless the hiatus is very long. A person's name is part of his or her identity; waiting until the BRIT to give a name emphasizes that this child is forming his identity in the context of his membership in the Jewish people and in their historical covenant with HaShem.

This custom has a precedent in the first BRIT MILA, for it is during the establish- ment of this covenant that HaShem changes Avram's name to Avraham.

NOTE ON LAST WEEK'S COLUMN
The column "Meaning in Mitzvot" is meant to give insights into the inner meaning of our halakhic practices. It is never meant to provide authorititative rulings. Last week's column discussed the prohibition of spaying animals, but did not discuss the various leniencies which may be used to mitigate the hardship of this prohibition in cases of need.
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

Ed. note on last week’s column 
Pursuant to an email query from SS about the topic of last week’s column, we did some checking, consulted with Rabbi Meir, and here is our comment.

Spaying refers to removing the ovaries of a female animal thereby rendering it incapable of reproduction. The term was used in last week’s column in the more generic sense of rendering an animal (of either sex) incapable of reproduction. The column did not distinguish between male and female - and there are halachic differences, viz. the Torah’s prohibition relates to male animals and by rabbinic extension, there are halachic problems with spaying as well. As Rabbi Meir pointed out, his intention was to make a Hashkafic comment and not to “poskin halacha”. The title of the column should have been “Neutering Animals” or “Fixing Animals”...

MISC section - contents:
1. Vebbe Rebbe
2. Words of Wisdom; Words of Wit
3. Candle by Day
4. Chizuk and Idud
5. Torah from Nature
6. Beit HaMikdash Previews
7. 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 communityin 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 May one cut own a fruit tree which is more bother than it is of value?
A The Torah forbids cutting down fruit trees (Devarim 20:19). This is the most formal and strict application of the concept not to be destructive and wasteful, and only for cutting down a fruit tree does one receive malkot (flogging) (Rambam, Melachim 6:8). Because the prohibition of cutting is not absolute but applies to destructive activity (ibid.), the gemara and poskim bring examples where it is permitted to cut down fruit trees.

The gemara (Bava Kama 91b-92a) grants permission in the following cases: [1] The tree no longer produces a kav (a small amount) of fruit. (One cannot take steps to cause the tree to deteriorate - Rambam, ibid.). [2] The tree is worth more for wood than for fruit (see Rashi, ad loc.). [3] One tree is damaging a more valuable tree in a significant way (see Tosafot). [4] The tree is damaging someone else's property (Bava Batra 26a).

The question is how broadly to apply these rules. We cannot properly deal with all the different possible cases or bring all the opinions and will need to suffice with some main issues. The Rosh (Bava Kama 8:15) learns from the above that one may cut down a tree if he needs to use its location, and the Taz (YD 116:6) allows it in order to build a home on the spot. Most poskim understand that it applies to expanding a home, at least when the addition is significant and objectively more valuable than the tree (see Chayim Sha'al I, 22; Yabia Omer V, 12). The gemara tells of the son of an amora who died because he cut down a fruit tree prematurely, and R. Yehuda Hachasid also warned about it. Therefore, because of the potential severity of the matter, some prefer that the work be done by a non-Jew (ibid.) or that an effort be made to uproot the tree with earth and replant it (Chatam Sofer, YD 102).

Questions sometimes arise in regard to cutting off branches. The gemara (Tamid 21b) forbids using wood from fruit trees to burn on the altar, but for a different reason. The Mishne Lamelech (Isurei Mizbeiach 7:3) says that our prohibition doesn't apply, because one may cut branches if he leaves the tree. The Be'er Sheva (cited, ibid.) says it could have been permitted in order to fulfill a mitzva (as it is not a destructive act). Either way, it would be permitted to cut branches to use as schach (Yechave Da'at V, 46). One should keep in mind that pruning is anyway healthy for trees (Har Tzvi, OC 101), but, of course, not all cutting is healthy pruning.
Many practical cases combine a variety of factors (lenient or strict) and should be considered by a rav on an individual basis.

ArtScroll Series • Mesorah Publications Ltd. 
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein 
A man complained to R’ Barch of Kosov that whatever business schemes he dreamed up invariably failed, and he was unable to support his family.
“My son”, said R’ Baruch, “you misunder- stand. Nowhere in the Torah does HaShem promise success for the schemes that a person dreams up. The Torah does, however, promise that HaShem will send blessing ‘upon all the work of your hands’. It is your task in life to work, not to scheme. If you work diligently, you will see a blessing from the work of your hands”.

R’ Meir Simcha of Dvinsk explained: “Just as the firstborn receives a double inheritance because it is he who made his father into a father, so too, did the Jewish people which made HaShem into our Father when we chose Him and accepted Him.”

In worrying about what the future will bring, we lose what the present is bringing. From A Candle by Day by Rabbi Shraga Silverstein

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
The first of Avraham's ten great tests is G-d's command in Bereshit 12: "LEKH LEKHA / Go from your land, your birthplace, from your father's house, to the land ASHER AR-EKA / that I will show you." 
Avraham is being asked to surrender his entire past. He does not hesitate; he follows the call of G-d.

Many years later, Avraham is faced with the tenth and last of his NISYONOT. In almost the same cadences, in chapter 22, Avraham hears: "Take your son, your only son, Yitzhak, whom you love, and go (note that phrase, LEKH LEKHA, again!) to the land of Moriah, and offer him up as a burnt offering on one of the hills that I will tell you of" (note that phrase, ASHER OMAR EYLECHA, similar to ASHER AREKA).

Here G-d demands of Avraham that he surrender not only his past, but his future. Once Yitzhak is gone, then the entire future of Avraham all disappears forever. But for Avraham, the prince of faith, G-d's wish is his command. And thus he sets out to one of the hills that G-d will show him - which turns out to be future site of the Beit Hamikdash in Jerusalem.
Both the first and the last trial are focused on the Land. For it is in the Land that our past wanderings in the Diaspora comes to an end, and it is in the Land that our future redemption is assured.

Something as precious as G-d's land is not easily inherited without some trial and some pain. This is why Rashi assures us that the unusual phrase, LEKH LEKHA, means: "for your own benefit and for your own good".

Rabbi Emanuel Feldman, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication onParshat Ha'Shavuah

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • Did you know?
The giant anteater eats over 10,000,000 ants or termites a year.
No two giraffes have the same pattern of spots and no two zebras have the same pattern of stripes.
Whales and dolphins sleep one side of their brains at a time - while one side is asleep the other keeps watch for danger.
There is a vine in Madagascar that is pollinated exclusively by lemurs. (usual job of insects & birds)
Chimpanzees can go bald as they age.
A female kangaroo can produce 2 different kinds of milk at the same time when she is suckling youngsters of different ages.
Anteaters are the only mammals to have no teeth.
Hippopotamuses produce a special reddish oil from modified sweat glands that acts like a sun-cream to stop them from getting sunburned.
Some shrews have such fast metabolisms that they need to eat up to 1.3 times their own weight in food everyday.
The smallest mammal in the world is Kitli's Hog-nosed Bat of Thailand, being only 2.9-3.3cm long and weighing a mere 1.7-2g.

Korbanot - An Introduction - From the Very Beginning to the Beit Hamikdash (Part I) by Catriel Sugarman
The first Korbanot specifically mentioned the Torah were brought by Kay'in and Hevel, the children of Adam Harishon. The expression used in the Torah for sacrifice in that context is MINCHA i.e. gift or possibly tribute (Bereishit 4:3). In the Torah, the term MINCHA signifies a gift which is presented before one who is more powerful. Later in the Torah we find Ya'akov enjoining his sons to bring some of the exotica of Canaan as a MINCHA to the powerful Viceroy of Egypt (ibid. 43:11) and the ten brothers in Egypt actually prepare the MINCHA (ibid, 24)

A MINCHA can be offered to an autocrat as a bribe. A man trembling before the autocrat understands that the despot has the power to take everything. The supplicant calculates that by ceremoniously offering a certain percentage, he will be able to keep the rest. The MINCHA is reduced to a pathetic attempt to "buy off" a greedy tyrant. Kay'in did what he thought he had to do; he brought as an offering some "of the fruit of the ground" but he was not as particular to what he brought. He wanted to "buy off the Almighty." It was strictly a business deal.

But a MINCHA can also be offered in a different spirit. It can be offered as a sign of recognition and gracious acceptance of Supreme Authority. The supplicant appreciates that everything he possesses actually belongs to his superior. By bringing his MINCHA, the supplicant demonstrates his realization of that truth. The MINCHA becomes a means of showing respect and honor. Hevel, in contradistinction to the indifference shown by his brother, was careful to choose "firstlings and of the best thereof" for sacrifice. He understood that "To the L-rd is the earth and all within." Hevel understood that "his" property was actually G-d's property. "G-d turned to Hevel and his offering but to Kay'in and his offering He did not turn” (ibid: 4). Hevel teaches us that the KAVANA - the attitude - of the Ba'al Hakorban is crucial.

Noach witnessed total destruction. Sur- veying the rubble of a destroyed world, Noach realized that his very life was in the hands of the Almighty. He understood very well that he, his family and "those (animals) who were with him in the Ark" had survived only by the grace of Heaven. If the MINCHA symbolizes that man's material possessions belong to G-d, the OLAH - the burnt offering - symbolizes that man's very life is dependent on G-d. "Then Noach built an Altar to G-d and took of every clean animal and of every clean bird and offered OLOT - burnt offerings or "elevation offerings" - on the Altar. And G-d smelled the pleasing aroma..."(ibid. 8:20,21). Later we find that G-d blessed Noach and his sons. 

Thousands of years later, recalling the history of the site of the Mizbe'ach in the Beit Hamikdash, the Rambam wrote:
"It is a well known tradition that the place where David and Shlomo built the Altar (of the Beit Hamikdash) in the threshing-floor of Ornan is the place where Avraham built the Altar and bound Yitzchak. It is the place where Noach built an altar when he went forth from the ark. It is the place where Kay'in and Hevel sacrificed, and it is the place where Adam offered a Korban when he was created and from that very place he was created. Our sages said, 'From that place where he was created, there he will obtain forgiveness of his sin' (Hilchot Beit Habechirah 2:2).

G-d commanded Avraham to offer his beloved son Yitzchak as a sacrifice in the land of Moriah. But where was Eretz Hamoriah? The Midrash tells us that, after traveling three days, Avraham and Yitzchak saw a mountain in the distance and upon the mountain was a pillar of fire reaching from the heavens to the earth and a heavy cloud in which the Shechinah was visible. Then they knew that they had found Eretz Hamoriah - the Divinely appointed place of sacrifice and the site of the future Beit Hamikdash. 

Fortunately Akedat-Yitzchak was "only" a Divinely ordained test of faith and Avraham did not have submit to the ordeal of sacrificing his son. This was the last of the "ten trials" mentioned in Pirkei Avot; Avraham had passed his test with flying colors. G-d said, “Now I know that you are a G-d fearing man, since you have not withheld your son, your only son, from Me” (ibid. 22:12). Then Avraham "raised his eyes" and providentially "saw a ram caught in the thicket by its horns" and "he offered it as an offering instead of his son" (ibid. 22:13). Thus Avraham teaches us that the sacrifice of an animal symbolizes obedience to G-d's command. 

When, hundreds of years later at Har Sinai, the People of Israel were commanded to construct the Mishkan - the spiritual center where regular Korbanot were to be offered - the entire concept of Korban took on a new meaning. The Korbanot, especially the two Temidin offered daily, became symbols of the visible presence of the Shechinah. We see this, because after delineating the Halachot of the Tamid, the Torah adds: 

"You shall offer …for a satisfying aroma, a fire-offering to G-d; as an Olat Tamid, a continual 'elevation offering' for your generations, before the entrance of the Ohel Mo'ed - the Tent of Meeting - before G-d, where I will set My meeting to speak to you there. I shall set My meeting there with the Children of Israel, and it shall be sanctified with My glory. I shall sanctify the Ohel Mo'ed and the Mizbe'ach; and Aharon and his sons shall I sanctify to minister to Me. I shall rest My Presence among the Children of Israel, and I shall be their G-d” (Shemot 29: 41 -45).

After Shlomo Hamelech dedicated the first Beit Hamikdash, "The L-rd appeared to Shlomo at night and said, 'I have heard your prayer and have chosen this place for myself for a House of Sacrifice... For now I have chosen and hallowed this House, that My name may be there forever…"(II Devrei Hayamim 7:11,16).

Now therefore arise O lord, into Your resting-place (the Beit Hamikdash). You and the ark of Your strength, Let Your Kohanim O L-rd G-d be clothed with salvation. And let Thy righteous ones rejoice in good…(ibid. 41)
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 
In the opening line of Lech Lecha, we meet the first of Avraham's many trials. He is to wrench himself from all that is dear to him for an unknown destination. Thus begins a new kind of relationship between Man and G-d and a new era in which, "all the families of the earth will bless themselves by you [Avraham]."

The nations were to be blessed through Avraham, but certainly not because of his kind disposition or his generosity of spirit. It seems that the nations were to recognize the significance of his noble responses to the heavenly tests thrust upon him. For these trials forced Avraham to choose between G-d's will and his own reason. They were clearly acts of supreme faith.
Rambam notes that since Hashem knows how every person will respond in any situation, these trials were clearly meant to display to the world how a great man obeys G-d (Moreh Nevuchim 3:24). When Avram demonstrates faithful obedience under extreme circum- stances, his behavior becomes the signal to the rest of humanity.

For Ramban, it is clear that Avraham will persevere. The trials, however, are for the good of the person being tested. We have free choice and we need to find the strength and wisdom to choose correctly. Then, when we have translated our potential to action; we have made ourselves all the greater spiritually. Our actions speak louder than words. May they also serve to elevate those around us. 

Shabbat Shalom, Menachem Persoff, Director, Israel Center

Parsha Pix
A souped up version of last year’s PP. Arrows. From the east towards Eretz Yisrael - that’s the Lech L’cha arrow. From E. Yisrael to the south-west and back again is the round trip to & from Egypt. 
The compass on the outline of the map is G-d’s instructions to Avraham to walk the Land, its length and breadth, and in all directions. 
The arrows branching in opposite directions was Avraham’s choice to Lot when they separated. 
Then there is an arrow from the spool of thread to the shoe lace, as in Avraham’s oath before the king of S’dom. 
The observatory stands for G-d’s promise to Avraham that his descendants will be as countless as the stars of the heavens. 
On the right in the lower half of the Pix are crowns representing the war of the five kings against the four. 
The father with his little son represents Brit Mila. 
On the left side, lower half, is a representation of Brit Bein HaB’tarim, with each split animal branded with a triangle, standing for the adjective 
M’SHULASH/M’SHULESHET. See the Sedra Summary for details. 
There is a .1 towards the middle which stands for the tithe that was given to Malki- Zedek after the success in battling the kings and saving Lot. 
That leaves two other items which are two ParshaPixPuzzles. Add those to the TTriddles sprikled around Torah Tidbits and see what you can come up with. 

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 (No’ach) TTriddles:
[1] (from the ParshaPix) The Tower of Babel is accompanied by words of many languages. What and which?
[2] A picture is worth a thousand words. A word (play on “word”) is 450,000 what?
[3] Only G-d (so to speak) and Yitzchak did this
[4] Between the ellipse & the silent one
[5] Of all the animals to choose from for Parshat No’ach, why choose the gopher? 
[6] Also towards Assupim
[7] The longest two-letter word

And the envelope please...
[1] The “what” is the word for “thank you”. The “which” refers to which languages are represented. Here’s the list of “thank you”s and the languages they represent. Special thanks to those solvers who took the trouble to search the web and find the same (or similar) site that I found to make up the list. Their efforts are received by us as acknowledgment of the effort that went into making the list in the first place. 
Faleminderit is thank you in Albanian. Dziekujeis Polish. Maketai is Achuar (a tribal dialect in Ecuador and Peru). Arigato is Japanese. Kiitos is Finnish. Maraba is thank you in the language of the Bura tribe of Nigeria. Kongoi is from the Kipsigis people of Kenya. Mahalo is Hawaiian. Ashoge is Apache Indian. Achiu is Lithuanian. Takk is Norwegian and Icelandic (among others). And Ta is Australian.
[2] The TEIVA is 450,000 cubic amot in volume, based on the measurements given in the beginning of the sedra: “300 amot, the length of the TEIVA, 50 amot, its width, and 30 amot, its height”. 
[3] The Torah tells us (B’reishit 8:21) VAYARECH HASHEM... and G-d smelled (so to speak) the fragrance of the korbanot that No’ach brought. The only other time the Torah (all of Tanach, for that matter) uses that word is with Yitzchak, when he smelled the garment of Eisav that Yaakov was wear- ing when he presented himself to Yitzchak for the bracha (B’reishit 27:27). [A computer search for VAV-YUD-REISH-CHET produces more than two results, but none of the others have to do with smell.]
[4] In the list of the descendants of No’ach, specifically of Sheim, via Arpachshad, to Eiver, to Yaktan. Thirteen sons of Yaktan are listed, including (in B’reishit 10:28), OVAL (closely related to the ellipse), AVIMA’EL (which is the answer to this TTriddle), and SH’VA (a sound-alike of the SILENT vowel).
[5] This was an obvious one - though some solvers actually missed it - solved by many. Any animal would have qualified for the MRMHKBAMHK column, but gopher seemed most appropriate, since the TEIVA was made of GOFER wood.
[6] Here again, a computer search for SH’MAYIM SH’NAYIM revealed this “pair of twos” in Tanach in only one other context. It’s in Divrei HaYamim Alef 26:17, having to do with the watchposts of the Leviyim in the Beit HaMikdash area, specifically, (possibly) four Leviyim, “two two”, meaning two on each side of Assupim (maybe a storehouse of some sort).
[7] The longest two-letter word. This one drew some interesting responses. Some said the word ET, ALEF-TAV, since it spans the whole alef-bet, from Alef to Tav, it must be the longest. Someone suggested KEITZ, KUF-TZADI, for a simialr reason: to go from KUF to TZADI, you have to go around the entire alef-bet. Actually, this was the intended answer, but for a different reason. KUF and TZADI SOFIT are both long letters, so they make up the longest two-letter word. Also, said another solver, the word means the end, and that makes it quite long too.

Special mention this week of “the newest kid on the block”, a first-time solver who did a fine job. Even his wrong answers are very nice tries. Kol HaKavod, and a NOAM CD, to DAC/Efrat.
Definite winner this week is the team of YYW and BZW who combined for a near-perfect solution set. Be in touch about prizes.

This week's TTriddles:
[1] Who might confuse S'dom and Tzo'ar
[2] Who in the sedra was the major founder of a famous Jerusalem yeshiva at the suggestion of the Ben Ish Chai?
[3] The Water Judgment, the Land, all the land, his servants, Yaakov
[4] Adam, Avra(ha)m, people
[5] 2 items from the Parsha Pix Puzzle

NESTO - Native English-Speaking Teen Olim
This week in junior NESTO we teamed up with SoaringBridges-to-Israel (an initiative of Soaringwords – for more information: Yoni Fuld 067-234-614) and to begin our Chesed program of the year.
SoaringWords is a non-profit organization devoted to helping millions of sick children and their families heal. Soaringwords uses both the power of the internet and the human support network to help these children and their families.
Over the course of the year Junior NESTO chaninchim will devote a number of sessions to Soaringword activities. The activities will be incorporated into arts and crafts, computer labs as well as community outreach activities.
This week we spent our time introducing the Soaringwords website and getting a feel for the great work that they do. We also had an opportunity to try our hand through dramatic and outrageous scenarios to demonstrate how not to behave when visiting the sick. We concluded the night by coming up with our own brochure to guide a visitor when they go to visit the sick. 
In other news, Senior NESTO spent this Tuesday packaging food for the needy in Yad Eliezer, and we look forward to the great Shabbaton coming up this week.
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, anda cold drinks (cans) machine on the first floor near the library. 


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 assistyou on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. 

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

Friday, November 1 9:00am-1:00pm (approx.) • We needed water then and we still need water now. Come on a tour and see segmentsof Jerusalem's ancient aqueducts. You will then understand the great effort investedin supplying water to Jerusalem in antiquity. We will see the low-level aqueduct at Armon Hanatsiv,the high-level aqueduct along Hebron road andthe Mamilla aquedeuct near the Old City. Tour led by Ya'akov Billig, archaeologist and tour guide • Price: 40/50NIS

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, hear her poetry, sing her songs; Believe it or not! Carnivorous plants! See them eat!: 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

Join us for our ‘traditional’ Thanksgiving Tiyul • Wednesday-Thursday, November 27,28 at Be’er Sheva’s elegant, mehadrin hotel - Come with us to PARADISE • Touring and visits to special places...and, of course, our Thanksgiving dinner— with all the trimmings! Watch for further details (but sign up now) • Shulamit’s tiyulim are always treats;Come! you’ll surely enjoy her delicious sweets

Wheel Chair Accesible
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 accesible. 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 trasportation 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! 

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 accomodate you with any of your requests.
LAST MINUTE SPECIAL: Renaissance, Tel Aviv, THIS SHABBAT (Oct. 18-19; Be impulsive) - 740NIS per couple, F/B
Princess, Eilat - valid OCT 22-24, 27-30, Mid-week, two-night package, 1140NIS per couple B/B
Sheraton Moriah, Eilat - valid thru October, Mid-week, 379NIS per couple, per night, B/B
Dan Pearl, Jerusalem - valid thru October, 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
Neptune, Eilat, valid OCT 20-22, Two-night package, 950NIS per couple H/B
Ruth Rimon Inn, Tsfat, valid 20-24, 460NIS per couple, per night, H/B
October 17-19 (Lech Lecha), 1350NIS per couple, for two nights • Thursday B/B, Shabbat F/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 TT540
"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, Lech L’cha (because of the In-house Shabbaton) will be earlier - candle lighting is 4:29pm, Mincha at 4:40pm

Friday Nite
TT readers in walking distance of the Center are invited to join us for the davening and educational sessions of our In-House Shabbaton
8:30pm (approx.) Soul Journeys: What happens to the Soul before, during, and after this lifetime: Guest speaker: Dr. Lisa Aiken, former Chief Psychologist, Lenox Hill Hospital, NYC; author and co-author of several books on “Jewish” Psychology, Prayer, and Jewish Life; Olah Chadasha

Shabbat Day
7:15am: Coffee, Tea and...; 7:30am: Mini-Shiur by Phil; 8:00am: Shacharit...; 11:30am: Shiur on Davening: "G-d, What have You done for me lately?" by Dr. Lisa Aiken; 12:30pm: Mincha Gedola; 3:30pm: (Mincha, 4:30pm), “Women as Scapegoats” with Yaacov Peterseil and Co.; 4:30pm: Refreshments and Question & Answer Session; 5:30pm: Maariv & Havdala

Motza’ei Shabbat
Motza”Sh, October 19th, 8:30pm • The Love that Transforms; The MAHARAL on Parshat Vayeira with Leah Zitter
October 19, 8:30pm • Four Scenes from a Marriage with the Interactive Family Theater at Beit Gesher, 10 King David St. (50/60/30NIS)

Sunday thru Thursday
10:00am Shiur in Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:10pm Mincha “between shiurim”
4:30pm Shiur in Gemara by Rabbi Hillel Ruvel
5:30pm 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 
Sunday, October 20th, 8:00pm • Pediatric Ear Infections; a holistic approach with 
Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
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 
9:30am (NEW TIME) • Halachic issues from Torah “stories” with Phil Chernofsky • Pearl Borow’s class will resume IY”H on Monday, November 4th
N'SHEI LIBRARY 10:00-12:30 
10:30am (men &women) • Rambam's 13 Principles • Rabbi Zev Leff
11:36am (OCT 21, women) • The Rewards of Chesed from Rabbi Dessler’s-Michtav meiEliyahu 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, October 22nd, 8:00pm • On the occasion of the yahrzeit of Rabbi Meir Kahane HY"D • The Kahane Legacy, a special lecture by Shifra Hoffman, Journalist; founder of VAT Int’l plus an insightful documentary

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: Messianic Era and the World to Come in the Thoughts of Rambam with Rabbi Macy Gordon
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
NEW, EXPERIMENTAL PROGRAM Wednesday, Oct. 16, 3:00-5:00pm • Stories & Games for children 5-7 years old; This can be a way you can come to the Women’s Beit Midrash and occupy your child as well. Even if you don’t take advantage of the Women’s Beit Midrash, you can bring your child to this program. 10NIS fee per child. Also... Children’s books on sale
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, October 23, 4:00-10:00pm • Root & Branch Association in cooperation with the Israel Center: Jerusalem Temple and Monarchy Conference: Rebuilding the Third and Final Temple and Re-Establishing the Kingdom of David and Solomon
4:00pm: "Reestablishing the Monarchy" by Rabbi David Bar-Chayim, Head, Makhon Ben-Yishai for Torah Research, www.torahlight.com
5:15pm: "Reestablishing the Priesthood" by Rabbi Yaakov Kleiman, Co-director, Center for Kohanim, Old City, Jerusalem, www.cohen-levi.org
6:30pm: "Rebuilding the Third and Final Temple" by Catriel Sugarman, Temple expert, lecturer, master craftsman, author
7:45pm: "Reestablishing the Sanhedrin" by Rabbi Emanuel Quint, Dean, Jerusalem Institute of Jewish Law
Upcoming...
WEDNESDAY, OCTOBER 30, 4:00-10:00pm: Return of the Lost Ten Tribes, War of Gog and Magog and Resurrection of the Dead, Medicine and Healing in the Messianic Era7:45pm "Reestablishing Prophecy" — Rabbi Yaakov Moshe Pouko
WEDNESDAY, NOVEMBER 6, 4:00-10:00pmBusiness and Economics in the Messianic Era, Government in the Messianic Era,Law and Justice in the Messianic Era, Science and Technology in the Messianic Era
Information: rb@rb.org.il • Language: English • Admission: NIS25 per person per evening
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
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 
Jewish Values Education Institute • Motza'ei Shabbat, Oct. 26, 8:30pm • “And you shall care for yourselves”; An update in Hypertension, cholesterol and obesity with Dr. Henry R. Hashkes
Sunday, October 27th, 8:00pm • How to Mobilize American Citizens in Israel to Stop US Pressure on Israel, DAVID BEDEIN, Israel Resource News Agency
Tuesday, October 29th, 8:00pm • Lecture with slides by Ya'akov Billig on the development of the water supply to Jerusalem from its foundation until modern times
(Tiyul on the following Friday - see tiyul section - lecture stands alone)
Motza’ei Shabbat, Nov. 2, 8:30pm • How to Live to be 120 with Dr. Morris Mandel Psychologist, journalist, author of 46 books
Sundays Nov. 3-10, 5-10pm: A New Look at Therapy call Rachel Frumin for more inforamtion: 054 799 441
Tuesday, Nov. 5, 8:30pm • Rosh Chodesh Musical Evening for women by Tofa’ah
Begginning Tuesday, Nov. 5, Mother-Daughter Bat Mitzvah Course: For more info. please call: 5667787 x 261
Wednesday, Nov. 6, 12:30pm • Rosh Chodesh Luncheon • Watch for details
OU Israel Center Family Counseling Service • Serving the Community; for appointment and more information call: 058 824 686

Melava Training Program • Mavoi Satum (the organization working on behalf of agunot and mesuravot-get) • A 6-week course that trains volunteers on how to be a MELAVA, ally, to an agunah, a woman whose husband will not or cannot give her a divorce. 6 Mondays: Oct.21,28, Nov.4,11,18,25, Cost: 120NIS; For more details or to register for the program please call 6711314

Looking to exchange house in Sydney, Australia (east suburbs) for apt. in Jerusalem within walking distance of Kotel for 3 months from November 1st. Call 058-706-513 oremail: alansonnenschein@hotmail.com

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, 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