Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #547
Ranges are for THU-THU, 30 Kislev - 7 Tevet, December 5 - December 12
Candle lighting - 4:00*pm
* may be postponed until 4:20 (J’lem) - no later, with Chanuka candles right before - or not. Your choice. This is allowed only in Jerusalem and a few other places where candle lighting on a regular Friday is 40 minutes before sunrise - not the usual 18-22 minutes.
(Earliest (Plag) - 3:32pm)
Havdala - 5:16pm (Rabbeinu Tam - 5:52pm)
Earliest Shacharit 5:30-5:35am
Sunrise - 6:24-6:30am
Sof Z'man Kri'at Sh'ma - 8:56-9:01am (8:09-8:13am)
Sof Z'man Shacharit - 9:47-9:51am (9:16-9:19am)
Chatzot (halachic noon) - 11:29½-11:33pm
Mincha Gedola (earliest Mincha) - 12:00-12:03am
Plag Mincha - 3:31¼-3:33pm
Sunset - 4:40-4:41pm (4:35-4:36pm)

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...
Rosh Chodesh Tevet is the only Rosh Chodesh on which we say full Hallel (because of Chanuka). It is neatly offset by Rosh Chodesh Tishrei, which is the only Rosh Chodesh on which we do not say Hallel at all (because of Rosh HaShana).
With Tevet’s Molad on WED 4 DEC at 8:46pm, the first opportunity for Kiddush L’vana (according to the 3 days after the Molad opinion, a.k.a. Minhag Yerushalayim) would be Motza’ei Shabbat, at 8:46pm. Only problem is that the moon will have set by that time. (7:40pm). Therefore, the first op for K.L. will be Sunday night, December 8th.
First op for 7-day people will be WED, Dec. 11th from 8:46pm. Since Maariv in shul is much earlier, remember to say K.L. later, or on Thursday night right after davening.
Motza”Sh people will have their shot on Motza’ei Shabbat Vayigash, Dec. 14th.

Let’s Not Mock Chanuka
There are Jewish women who return from work on winter Fridays after dark and faithfully light Shabbat candles when they get home. Intentional or not, this is a mockery of the sanctity of Shabbat.
There are Jews who perform the ceremony of B’dikat Chametz - complete with candle, feather, and wooden spoon - and eat chametz on Pesach. This is a mockery of Pesach, intentional or otherwise.
There are Jews who fervently pray the Ne’ila service – by heart! – at the conclusion of a daylong fast, while they violate the sanctity of Yom Kippur by violating various and sundry prohibitions of Melacha. They too, intentionally or otherwise, mock Yom Kippur.
Many Jews light Chanuka candles in celebration of the miracles that happened – the victory of the few against the many... the wicked in the hands of the righteous... the wanton in the hands of those committed to the Torah... and the “miracle of the oil” – yet they do not live the life (nor try to, nor want to) that G-d gave us the opportunity to live, courtesy of the above mentioned miracles. This constitutes a mockery of Chanuka.
And like the other examples, this mockery has aspects that relate to the individual, as well as national implications.
The Syrian-Greeks issued many decrees geared towards our spiritual destruction, intended to eradicate or greatly alter Judaism itself. Jews fought and died to preserve Traditional Judaism... and they, with the help of G-d, were victorious.
In essence, lighting Chanuka candles is our way of thanking G-d for allowing us to remove the yoke of foreign domination and restoring Jewish sovereignty to the Land of Israel. It is also thanking G-d for our being able to continue learning and teaching Torah, to practice mitzvot and to live a Torah way of life without fear or restriction.
Lighting Chanuka candles is a mockery – intentional or otherwise – if we don’t continue to strive for and exercise Jewish sovereignty in Eretz Yisrael, if we don’t work towards the rebuilding of the Beit HaMikdash and everything that it entails, if we don’t pursue a life of Torah and mitzvot, for ourselves and our children, and for all of the Jewish people. The Chashmona’im prevailed in their battles, not just against our enemies, but FOR a Torah way of life. Let us continue their struggles.

Sedra-Stats
10th of 54 sedras; 10th of 12 in B'reishit
Written on 254.6 lines in a Sefer Torah
The sedra is a single, long (the longest in the whole Torah) Parsha (P'tucha, open)
146 p'sukim - ranks 8th (5th) tied with B'reishit
2022 words - ranks 3rd (2nd)
7914 letters - ranks 2nd (first)
Mikeitz's p'sukim are unusually long for a big sedra. That's why it is so high in the rankings for words and letters.
Meiketz is the only Chanuka sedra 70.5% of the time, and it shares the honors with Vayeishev another 18.4% of the time. Only 10.1% of the time is it not read on Chanuka, but rather the day after.

Mitzvot: none of the TARYAG (613)

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 14 p'sukim - 41:1-14
Two years have passed since the wine steward had promised to tell Par'o about Yosef. Extra years of languishing in prison, for putting too much faith in a human at the expense of complete faith in G-d (and possibly creating a Chilul HaShem in Yosef's case, because of who he was).

Par'o has two dreams - 7 emaciated cows consuming 7 fat cows without showing the effect of their "meal", and 7 scorched ears of grain consuming 7 fat, good ears. These dreams upset him very much. He summons his counselors who fail to ease his mood with their unsatisfactory interpretations.

The wine steward remembers Yosef and approaches Par'o with his story. "With us there was this Jewish kid..." Par'o orders Yosef's removal from prison and Yosef is prepared to meet Par'o.

[SDT] Rashi points out (actually, he curses) that wicked people, even when they are acknowledging good that was done on their behalf, will belittle those to whom they owe a debt of gratitude. The Wine Steward refers to Yosef as a NA'AR (connotation of a fool), IVRI (a foreigner who doesn't belong amongst us), EVED (a slave unworthy of leadership).

[SDT] There is a Tradition that Yosef was "remembered" on Rosh HaShana and removed from prison to the palace of the king. What happened to Yosef was part of the Divine Plan for enslavement and subsequent redemption of Bnei Yisrael. Perhaps, this gives Rosh HaShana one of its claims to be called ZEICHER LI'TZI'AT MITZRAYIM, commemorative of the Exodus, as we say in Kiddush.
[SDT] When Yosef was brought before Par'o, the Torah tells us that he shaved. Rashi says that it was a sign of respect to royalty. Some say that Yosef was a NAZIR, and he did not drink wine or cut his hair. Nonetheless, he shaved for Par'o.

Levi - Second Aliya - 24 p'sukim - 41:15-38
Par'o tells Yosef about his dreams (making some significant changes which Yosef corrects, thus signaling to Par'o the Divine origin of his dream interpretations). Yosef tells Par'o that his two dreams are in fact a single message from G-d of His intention to bring seven years of plenty which will be followed by seven years of devastating famine. The years of plenty will not even be remembered (unless measures are taken to properly prepare for them). The doubling of the dream indicates that the events are soon to occur. Yosef suggests what to do during the years of plenty to prepare for the famine. Par'o is highly impressed by the godly person, Yosef.

Shlishi - Third Aliya - 14 p'sukim - 41:39-52
Par'o, convinced that Yosef is the wisest person around, appoints him as viceroy over all of Egypt. Par'o gives Yosef his royal ring and special garments (again garments!) and parades Yosef through the streets so that the Egyptians will know of the authority the king has given Yosef. Yosef is given A’s’nat as a wife. (Some say that she was Deena's daughter.) At age 30, Yosef is master over Egypt. A’s’nat bears Yosef two sons, before the years of the famine - Menashe and Efrayim.

R'vi'i - Fourth Aliya - 23 p'sukim - 41:53-42:18
The seven years of plenty end and the famine begins. All neighboring countries are devastated by the famine, but Egypt has prepared well. Yosef manages the distribution of food supplies and amasses great wealth for Par'o.

Meanwhile, Yaakov, aware that there is food in Egypt, sends "the brothers" to buy provisions. (Only Binyamin remains at home.)

[SDT] The Torah says that Yaakov SAW that there was plenty... Rashi asks: What is the meaning of SAW; would not HEARD be more accurate? Rashi answers that Yaakov SAW in a prophetic-like vision that there was plenty in Egypt. Rashi adds that this was not full, clear prophecy, as Yaakov still did not SEE that Yosef was on the scene. A prophet sees only what G-d wants him to see, and understands only that part of a vision that he does see.

[SDT] The Gemara in Taanit says that Yaakov and family were still well-supplied with food at this stage in the famine. Yet he sent them to Egypt, rather than inflame the jealousy of others. When others have not, it is improper to flaunt what you have.

Yosef sees his brothers, recognizes them, (they do not recognize him,) and remembers his dreams. He treats them harshly and accuses them of being spies. They deny the charges and tell Yosef of their family history and honorable intentions.

[SDT] Rashi says that the brothers (unknowingly) uttered a true, prophetic statement saying "WE are all the sons of one man". Consciously, they were talking about themselves. But the statement is very true when Yosef is included - We are ALL...

Yosef proposes a test of their sincerity - they must bring their younger brother down to him. He locks them up for three days to "think things over".

G’MATRIYA - [SDT] B'ZOT - with this you shall be tested. Yosef said that the children of Israel will be tested B'ZOT. B'ZOT = 2+7+1+400 = 408. The three major "tools" to achieve forgiveness from G-d are T'FILA, T'SHUVA, TZEDAKA. This is what we say in Musaf of Rosh HaShana and Yom Kippur. Some machzorim have another set of words printed above these three. They are not said, but they are there. Prayer = KOL (voice). Repentance is aided by TZOM (fasting). And TZEDAKA is performed with MAMON (money). Each of these three words is numerically equal to 136. 100+6+30 = 90+6+40 = 40+40+6+50. The identical G'matriya of the synonyms speaks of an equality of significance in the quest for Divine forgiveness. Add them up and you find 136+136+136 = 408. B'ZOT TIBACHEINU - This is how we are tested - with Prayer, Repentance, and Acts of Kindness are the Children of Israel tested.

Chamishi - Fifth Aliya - 35 p'sukim - 42:19-43:15
Yosef tells them that one of them shall remain as a hostage (Yosef selects Shimon, so as to split the dangerous team of Shimon and Levi) and the others are to return to Canaan to bring "the little one" down to Egypt. The brothers express sincere remorse for what they had done to Yosef (considering their present predicament as a punishment for that). Reuven says the equivalent of "I told you so". All are unaware that Yosef is listening and understanding their conversation. Yosef goes off on his own and weeps (for what he is putting his brothers through). Yosef commands that their bags be filled with food and that their money be returned to them as well.

When each brother opens his sack, he is frightened to find his money there. They return to Yaakov and report to him what has happened.
Yaakov laments the loss of Yosef and now Shimon and announces that he will not risk losing Binyamin as well. He refuses to permit his sons to return to Egypt, in spite of (or because of) Reuven's ridiculous suggestion that his own sons be put to death if anything happens to Binyamin.

[SDT] The Gemara says that the curse of a wise (righteous?) person, even when made conditional, comes true (in some way or other). Reuven offered that his sons should die if Binyamin is not returned. The offer was refused. Binyamin did return to his father. Nonetheless, Reuven said something he should not have said. His "two sons" are seen as referring to two famous descendants of Reuven who DID die - Datan and Aviram. One has to be exceedingly careful of what one says!

The famine in Canaan intensifies and Yaakov finally agrees to entrust Binyamin into the hands of Yehuda for the return trip to Egypt. Yaakov gives them twice as much money as they will need and sends gifts of the finest spices to the "Egyptian leader". Yaakov blesses his sons; they return to Egypt and present themselves to Yosef.

Shishi - Sixth Aliya - 14 p'sukim - 43:16-29
Yosef sees Binyamin and tells his attendant (probably Menashe) to prepare dinner for them all. The brothers fear the summon to Yosef, convinced that it has to do with the returned money from the previous trip. They tell Yosef what had happened in order to forestall his anger. Yosef asks them about their aged father.

The brothers bow to Yosef, thus fulfilling the essence of his dreams. Yosef sees Binyamin, asks about him and blesses him.

Sh'vi'i - Seventh Aliya - 22 p'sukim - 43:30-44:17
Yosef is having a hard time controlling his emotions. He cries in private again, washes his face and returns to the brothers. At the dinner he seats his brothers in age order (which alarms them - "How could he know?"). He gives them gifts, more to Binyamin.
(Yosef was creating the potential for jealousy so that the brothers would be put into a similar situation as previously. This sets the stage for "complete" repentance.)

He next orders that food and their money be put into their respective sacks and that his (Yosef's) special cup be placed among Binyamin's baggage.

He sends the brothers on their way to Canaan, and then sends his "man" after them to accuse them of stealing the cup. The brothers are appalled by the accusation and pledge that if the cup is found with them, the "guilty" party shall be put to death and the others would become slaves to Yosef. Yosef offers to enslave only the guilty one; the others would be free to go. The search reveals that Binyamin has the cup. Yehuda, as spokesman, offers that all should become slaves. Yosef insists that only Binyamin should remain; the others should return to their father.

Deja vu all over again! Once again, the brothers can go to Yaakov - without one of Rachel's sons and claim extenuating circumstances. This sets the stage for the possibility of real T'shuva. Will the brothers see this as an opportunity to save themselves and claim that they were powerless to do anything, or will they stand up to this enigmatic ruler of Egypt and be prepared to fight for Binyamin? And this time, it would be easier to do, because they did nothing wrong.

In classic "cliffhanger" style, the parsha ends with this question. One must stay tuned to the same station, same time next week, for the answer.

Maftir from second Torah • 40 p’sukim - Bamidbar 7:54-8:4
Maftir is read from a second Sefer Torah. This one is the longest Maftir there is. we've got. Added to the 146 p’sukim of the sedra, we read more p’sukim than any single-sedra Shabbat. Ironically, Miketz-ZotChanuka has more p’sukim than Naso, the longest sedra, by adding most of its Maftir from Parshat Naso. The doubles of Matot-Mas’ei, Chukat-Balak, and Vayaqhel-P’kudei also out-pasuk the reading of Zot Chanuka.

There was a period of 12 days during the inauguration of the original Mishkan, when each tribe's leader brought gifts to Chanukat HaMizbei'ach, the dedication of the Altar. The Torah reading for each day of Chanuka corresponds to the NASI of the day from the original "Chanuka" (so to speak). Since there are only 8 days of Chanuka, on the 8th day we read the gifts of day 8, and then we continue with days 9, 10, 11, and 12. Then we read the itemized summary of the gifts, which completes chapter 7 in Bamidbar, the longest chapter in the Torah. Then we add the first 4 p'sukim of B'ha'a'lo't'cha, the portion of Aharon tending the Menora in the Beit HaMikdash. The parallels to the Chanuka story are so strong; this is no far-fetched connection.

KAF ACHAT ASARA ZAHAV M’LEI’A K’TORET. "One gold spoon of 10 measures of gold, filled with incense." The letters of this 12-times repeated pasuk review the laws of Chanuka lights, in the form of RASHEI TEIVOT. KAF-PACHOT = the Chanukiya may be displayed only less than 20 Amot above the ground. ALEF-CHET TADLIK - Light 1 to 8 (according to the ruling of Beit Hillel). AD SHETICHLEH REGEL HASHUK (until the footfall leaves the market place (i.e public areas, the streets). Z'MANA HAKOCHAVIM B'TZEITAM, the time is with stars out. MITZVA L'HADLIK EITZEL HAPETACH, it is proper to light near the door. KAROV TEFACH ROCHAV TADLIK, light within a fist-width of the doorpost, and preferably across the width of the doorway. (Chanukiya on the left; Mezuza on the right.)

Haftara - 11 p'sukim -M’lachium Alef 7:40-50
This haftara is read only 18% of the years, because that’s how frequent a two-Shabbat Chanuka is. (By the way, it isn’t the rarest haftara, because the regular haftara of Mikeitz is read only when we have Chanuka run from Friday to Friday - i.e. first candle on Thursday evening - and that is only a 10.1% occurrence. There is actually a rarer haftara than that - we’ll tell you some other time.)

Actually, the haftara is more common than it would seem, since it is also the haftara of Vayaqhel - sometimes.

The Haftara tells us of the special Menorahs (10 additional ones) that Shlomo HaMelech had made. They flanked the "original" Menora in the first Beit HaMikdash. The focus on the Menora reminds us of the Chanuka story, and that is why we read this Haftara. Between last week and this, we cover the first and second Batei Mikdash. Now, G-d, bring on the 3rd!

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 163 (part three) • Acquiring Personal Property
In the last lesson we discussed how personal property is acquired by lifting, which is the most preferred method. We now discuss how personal property is acquired by pulling, which is the second preferred method. The item is pulled by the buyer into premises described below. The pulling must result in the item being entirely removed from the premises where it was situated before the pulling began. As soon as any part of the item reaches the premises described below, the item is acquired. In the case of animals, if the animal moves one front leg and one hind leg forward, it leaves the spot from which it was situated and this is an act of acquisition.

Pulling an animal into the premises of the buyer does not effect an act of acquisition regarding things that the animal may be carrying. They must be unloaded and placed in the premises of the buyer or any other premises described below. There is an opinion that if the buyer counts the items on the animal entering into his premises, then the buyer also acquires the items on the animal. This assumes that there is an intent on behalf of the seller to sell the items on the animal and the price has been agreed upon.

Where are the places into which the personal property must be pulled to be acquired? After the item has been pulled completely out of the premises that it had occupied, the item must be at least partially pulled into the premises belonging to the buyer, or into a premises belonging to both the seller and the buyer. In the latter situation, since the buyer is a partner in the premises, he has the right to store his own things there and thus the premises is equivalent to his own premises for purposes of acquiring personal property. The buyer must be at least part owner of the area into which the item is pulled. Pulling something in the public street is not a halachik method to acquire title to an item of personal property . The reason is that no one has permission to use the public street for his personal storage area. If the item is in the premises of the seller, it must be pulled completely off from his premises into an area where pulling is effective. Or it may be pulled into a simtah (an area that is part of the public street, yet is off to a side and is not frequently used).

We have discussed acquiring personal property by lifting and pulling. We now discuss how the personal property is acquired by delivery. The item to be acquired is delivered by the seller to the buyer, or the buyer takes hold of the item by placing his hands upon it, at the instructions of the seller. In the case of a horse, the seller may hand the reins that are attached to the horse to the buyer, and the buyer owns the horse although the horse has not moved. Delivery is complete even though the item is not moved at all. In what type of premises is deliver an effective method of transferring owner- ship of personal property? The item is delivered in the public domain, such as in the street, or in a place not belonging to either the seller or to the buyer. It cannot become effective in premises belonging to either the seller or the buyer or to both of them. The buyer, in taking hold of the item handed over to him by seller, does not move the item. The taking hold of the item has the legal effect of transferring the item to the premises of the buyer. If the item was already in the premises of the buyer, then there is no new transfer of ownership since the item has not moved. If the animal is in the premises of the seller, the giving of the reins to the buyer does not take the animal out of the seller's domain. It thus can be effective in a public street, or on piers at the waterfront belonging to the public. It can be acquired in the premises belonging to a third party who has not given the seller or the buyer permission to transact the sale there, and thus it is equivalent to premises belonging to neither the seller nor the buyer.

Just a few words about a topic that takes up many pages in the halachik literature, that of acquiring animals. Animals were beasts of burden, used for transportation, and for food. An animal can be acquired by pulling the animal. There is no necessity to lift the animal, although if lifting is performed the animal is acquired. Regarding delivery of an animal to effect acquisition, there are three opinions: (1) no animal can be acquired by delivery, (2) only large animals can be acquired by delivery, and (3) all animals can be acquired by delivery. An explanation given for this last opinion is that when making delivery of the reins of an animal the animal usually moves somewhat and this becomes akin to pulling. Assume the seller and the buyer agree that the seller is selling ten horses to the buyer; all of the horses are tied together. If the acquisition is by delivery, when the seller hands over to the buyer the bit or the reins of one horse, the buyer acquires as many horses as he has paid for. If he has paid for all ten horses, the buyer acquires all ten. If he has paid for seven horses, he acquires seven. If the method of acquisition is by pulling, the buyer acquires as many horses as he pulls into his property or into jointly owned property. and does not acquire those horses not pulled onto his property even though he has paid for all of them.

In acquiring a flock of animals where all of them follow one lead animal, if the buyer performs an act of acquisition by pulling the leader, he has acquired all of the animals.

On January 1, 2002, the seller tells the buyer to perform an act of acquisition to acquire a horse and the actual acquisition will be on February 1, 2002, the act of acquisition, no matter the method performed does not transfer ownership of the thing attempted to be sold. The act of acquisition must effect an immediate transfer, otherwise it is not an act of acquisition.

The subject matter of this lesson is more fully presented in Volume VI Chapter 198 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
MILK FOODS
The Rema writes that it is proper to eat cheese at Chanukah because of the miracle that was wrought through milk, when Yehudit gave milk to the enemy leader to make him sleep, and thus was able to kill him (Rema SA OC 670:2).

Of course this theme of the righteous woman who entices and overcomes the enemy leader by giving him milk well precedes the Chanukah story. We recognize it from the Biblical story of Yael who overcame the Canaanite general Sisera in this fashion (Judges 4:17-22).

In both these cases, the main significance of milk is not that it can make us sleepy. Rather, there is an element of irony because milk when fed by a woman to her infant is the symbol of loving kindness, but in these cases the milk given as an act of seeming kindness is actual the means of the enemy's downfall. In the story of Yael, this aspect of heaping on kindness is specially emphasized in Devorah's song: "Water he asked, milk she gave him!" (Judges 5:25).

We find a similar idea in the Midrash on the verse "Who would have said to Avraham that Sarah would nurse children?" (Bereshit 21:7). Rashi cites the Midrash which reacts to the word "children", which is surprising since Sarah bore only one child. He writes that all of the leaders of the surrounding people came and that their wives brought their infants but not their wet nurses; Sarah then nursed the princelings of the other nations.

The Midrash explains further that those who came with pious intentions were made righteous by the milk. Those who came with impious intentions (shelo leshem shamayim) benefited in a different way, by being given temporal power as kings and princes; but after they refused to accept the Torah, this blessing turned to a curse and became the reason that this power was removed from them (Rashi and Bereshit Rabba on this verse).

Here again we see the same theme: the righteous woman gives of her milk to the leaders of the nations, but when their intentions are wicked this act of loving kindness is their downfall.

This symbolism for milk should hardly be surprising, because this duality is the essence of milk. The gemara (Bechorot 6b) tells us that milk is made from congealed blood. Milk is the most permissible of the animal foods; unlike meat it requires no shechita (ritual slaughter); yet it comes from blood, which is the most strictly forbidden animal food! (As we find in Vayikra 7:27, Devarim 12:23).

Indeed, we find in Chasidic writings that this duality is the basis of the Torah prohibition of milk and meat. Both the milk and the meat are "purged" of their negative bloody nature; in one case the blood is congealed into milk, in the other it is expelled through salting. When the two are brought together, each so to speak "reminds" the other of this sanguine element which has been distanced but not quite eliminated (Likutei Halakhot Breslav, laws of Milk and Meat I:1).

This theme is especially appropriate to Chanukah, which celebrates our victory over the Greek army but even more so over the Greek culture of the Greeks and Hellenists. Unlike other pagan cultures, the Greek culture is considered to be susceptible of assimilation to sanctity, when it occupies its rightful place subordinate to Torah, and doesn't attempt to supplant Torah or to subject it (as was the case with the Septuagint, the Greek translation of the Torah which was likened by the Sages to placing a lion in a cage).

For instance, the Torah tells us that "G-d will enlarge Yefet and he shall dwell in the tents of Shem" (Bereshit 9:27). Yefet, the father of Yavan or Greece (Bereshit 10:2) is worthy of Divine blessing but only if he is subordinate to Shem, the progenitor of Avraham. And a Midrash on the commandment of the red heifer likens each description of the heifer - red, complete, without blemish, on which no yoke has rested" (Bamidbar 19:2) to a different nation; "without blemish" refers to Greece (Pesikta deRav Kahana on Chukat).

On Chanukah we eat milk foods, in commemoration of the victory which was wrought when milk, the symbol of loving kindness, was turned to a deadly poison for our enemies. This reminds us that the Chanukah victory gave us the upper hand on a tenacious culture which worshiped beauty and knowledge. These values nourish and elevate us when they are subordinate to G-d's service, but are destructive when separated from it.

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. 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 I am studying on a campus with a small Jewish population. We some- times have a minyan and sometimes do not. Is it true that it is anyway better to daven vatikin (at sunrise) than to daven with a minyan?

A It is difficult to choose between different preferences for tefilla. Let us start with introductory background.
The best time to recite Kriat Shma is before (according to some, at) sunrise. The proper time to daven Shmoneh Esrei is right after sunrise. One should go from the last beracha after Kriat Shma directly into Shmoneh Esrei. The practice of davening like vatikin (the diligent) enables one to have the best of all worlds, by finishing Kriat Shma just before and starting Shmoneh Esrei just after sunrise (Shulchan Aruch, Orach Chayim 58:1).

But what if one doesn't have a minyan to daven at that time? The mishna (Berachot 22b) discusses a man who is coming out of the mikveh in the morning and barely has time to say Kriat Shma before sunrise. It says that he covers himself up and recites Kriat Shma. It is clear that he doesn't have a minyan and doesn't even have the opportunity to put on tefillin. Although it is problematic to say Kriat Shma (where it mentions putting on tefillin) without wearing them, he does not wait. The gemara (Berachot 25b) has two explanations for his haste: [1] The mishna follows the (rejected) opinion that one must recite Kriat Shma before sunrise; [2] It is referring to the approach of vatikin. This is the basis of the following proof (Biur Halacha, 58:1). It is more important to say Kriat Shma followed by Shmoneh Esrei with tefillin than to daven with a minyan (Magen Avraham 66:12). Thus, one can deduce through a KAL VACHOMER that vatikin is preferable to davening with a minyan.

However, we contend that the Biur Halacha's suggestion is not recommended in many cases, as we shall demonstrate:
[1] The Biur Halacha (ibid.) and several others (see Ishei Yisrael 18:8) give precedence to vatikin to such an extent only when one consistently follows the practice of vatikin.

[2] For tefilla to be accepted as desired, it must either be said with exceptional concentration or with a minyan (see Ta'anit 8a). Therefore, only one who is confident about his level of concentration should daven without a minyan because of vatikin (Yalkut Yosef vol. 1, pg. 139).
[3] Since it is hard to calculate the exact time of vatikin (see Moadim U'zmanim IV, 321), it is not clear that we receive its full effect. Therefore, tefilla with a minyan is preferable (Tefilla K'hilchata 3:(35) in the name of Rav M. Feinstein).
[4] One whose ability to function during the day is affected by vatikin should think twice if the gain justifies the loss (Rav S.Z. Orbach said that for this reason, he didn't daven vatikin).

In the case you describe there is an additional, crucial factor that you should consider. In a small campus community, it is crucial that those who are interested in having a minyan strengthen each other. Even if and when the tefilla like vatikin would be preferable halachically, your obligation to help strengthen your present community, in general, and increase the chance of a minyan, specifically, outweighs the gain of vatikin.

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to 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)
“[If someone says to you] I struggled but still did not discover, do not believe him.” (Talmud, Megila 6b)
Because the struggle in and of itself is a great discovery, a great find indeed.
— Rabbi Menachem Mendel of Kotzk

Everyone was created to right some- thing in this world.
Either they owe it to the world, or the world owes it to them.
— Rabbi Dov Ber of Mezritch

All of the desires of this world are like rays of light.
You try to catch them in your hand only to find there is nothing in your grasp.
— Rabbi Nachman of Bratslav

Rite and Reason by Shmuel Pinchas Gelbard
It is customary to place the Chanukiya on the south wall of the shul (Shulchan Aruch).

Reason: In remembrance of the Menora in the Beit HaMikdash which stood on the south side of the Sanctuary (Tur).
In shul, it is customary to light the Chanuka lights at Shacharit, without a bracha.

Reason: As a remembrance of the Beit HaMikdash where the wicks of the Menora were prepared in the morning. If any lamp was not still lit in the morning, it was relit.

Reason: To publicize the miracle (some people come to shul only in the morning).

Reason: From one way of looking at things, lighting during the day is a greater Pirsumei Nisa than at night...

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
On a Friday afternoon during Chanuka, R’ Shmuel of Slonim made his preparations for lighting the Chanuka candles. He then went over to see his grandfather, the Yesod HaAvoda, light his menora, allowing himself barely enough time to return and kindle his own Chanuka lights. While he was away, one of the many visitors in his house, seeing the Chanuka lights prepared, lit them himself.

When R’ Shmuel returned home, he saw the lights burning and realized there was no time to prepare another set. “The same Hashem who commanded us to kindle the Chanuka lights also commanded us not to become angry,” he said to himself, and he went to shul to welcome Shabbos cheerfully.

Moral growth carries with it the danger of coming to despise others to the extent that we rise above them. Any moral system worthy of the name must regard such a development as a violation of its very spirit. From A Candle by Day by Rabbi Shraga Silverstein

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively) • The Dream and The Goal
Much of the book of Bereishit, as understood by Ramban, anticipates the relationship between the People of Israel and the Land.

Specifically, in Parshat Miketz, we are taught that leaving Eretz Yisrael is considered a descent, yerida (Bereishit 42:2-3); while returning home to Eretz Yisrael is defined as an ascent, aliya (ibid. 44:17). Furthermore, we ultimately come to realize that the sale of Joseph, which eventually took Jacob and family down to Egypt in fulfillment of the Divine decree (ibid. 15:13-14), was a necessary preparatory stage for full redemption.

Joseph the vice-king plays out two critically important roles of leadership. He actively deals with matters of state along with matters of economics (ibid. 42:6). On the one hand, Joseph is personally living out his own dreams of Parshat Vayeshev (ibid. 37:7-9) – that of provider linked with that of ruler. However, in the spirit of "our forefathers actions are preludes to Jewish destiny", Joseph inculcates his personal dreams with future national aspirations. Agricultural resuscitation in Eretz Yisrael, along with independent political revival have been singled out by our sages as clear indications of the impending approach of redemption (Sanhedrin 98a-99a). Joseph remembers the dreams and recognizes their long-range significance; tragically, the other brothers do not.

On the last day of Chanuka, having progressed to the lighting of the eighth candle, it is time to rediscover the dreams of old dedicated to the attainment of tomorrow’s goals at the final chanukat bet hamikdash. - Rabbi Dr. Aharon Adler, Ramot • 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 • Elephants
There are only 2 species of elephants in the world — African and Asian. They are the largest land animals in the world. An Asian bull may achieve a height of 10 feet at the shoulder and may weigh up to 6 tons. An African bull can weigh up to 7 tons. African elephants have large ears and two fingers at the end of their trunk. Asian elephants have much smaller ears and one finger at the end of their trunk. Male and female African elephants both grow tusks; only male Asian elephants do. They also differ in number of toenails.

An elephant's trunk is actually a combination of the upper lip and nose. It is prehensile (able to grasp objects) and can be 8 feet long. The trunk is sensitive enough to pick up a single blade of grass and strong enough to pick up a heavy log.

An elephant can draw up to four gallons of water into its trunk before squirting it into its mouth for a drink...

Elephants live to about 60-70 years.

An elephant walks on its toes.

After a 22-month pregnancy, a female gives birth to a single calf that weights more than 200 pounds. In the close-knit herd, baby elephants grow up surrounded by family members who cooperate and care for them... Elephant herds are made up of closely related female and their babies, led by the oldest female, the matriarch...

Baby elephants may suck their trunks, as human babies suck their thumbs. Baby elephants also have milk tusks that fall out when they are about a year old.

Elephants communicate with body language and a variety of vocalizations – rumbles, trumpets, squeals, squeaks, snorts, and some sounds too low for humans to hear.

From the Desk of the Director
In parshat Mikeitz we read of the tortuous meeting between Yosef's brothers and the slave turned viceroy - and we are amazed. Yosef withholds his identity from his aged father, accuses his brothers of espionage, incarcerates Shimon, and demands Binyamin's presence in Egypt. How could he impose such vengeful retribution on his brothers?

The commentators assert that there were very positive reasons. They range from Yosef's need to avoid nepotism and to fulfill his dreams to the significance of repaying his brothers through mechanisms that mirrored his own sufferings. Moreover, Yosef had to assure him- self that the brothers' had a change of heart and that they had not transferred their hatred of him to their youngest brother, Binyamin...

This drama marks the end of a series of confrontations between brothers in Sefer Bereishit. While Yosef’s brothers originally sought a violent settlement of their differences, Yosef unraveled a tangled web of animosity to reveal a thread consisting of reunion, reconciliation and peace.

Yosef's tactics help us comprehend how Jewish destiny unfolds. They also demonstrate the powerful and often painful process of reconstituting family relationships. In this case, the means justified the end, as the psalmist would later indicate: "Hineh ma tov uma na'im shevet achim gam yachad" - 'How good and pleasant it is for brethren to dwell together in harmony."
Shabbat Shalom, Menachem Persoff, Director, Israel Center

Parsha Pix
At the top you have the seven fat (and happy) cows and the seven full, healthy stalks of grain. Right below them are the seven skinny (and unhealthy) cows and stalks. They’re all from Par’o’s dream.

Mickey Mouse, in his famous role as the sorcerer’s apprentice, represents the wizards of Egypt who were unable to satisfactorily interpret Par’o’s dreams.

When the Wine Steward finally told Par’o about Yosef, he (Yosef) was brought up from the dungeon and cleaned up. Tradition tells us that it was Rosh HaShana when Yosef was brought before Par’o – hence, the Shofar. The Torah tells us that he shaved for the occasion – hence the electric shaver with the Shofar.

The scarab ring represents the one Par’o gave Yosef when he decided to appoint Yosef “over Egypt”.

20% was part of Yosef’s plan for Par’o, to take that percentage from each producer during the years of plenty, so that there would be enough to go around during the years of famine.

10+1+? was the brothers' answer to Yosef's question about their family. We are 10 brothers, son of one man. One other brother is at home and the other's whereabouts are unknown.

Botnim (now peanuts but originally pistachio) were part of Yaakov's gift package.

The cup is Yosef's, used to frame Binyamin.

The double sacks is the double portion of money the brothers found returned to their sacks.

The Menora is an obvious reference to Chanuka, although it is instructive to show this picture to the young ones and have them contrast it to their Chanukiya. Some people (and not just youngsters) have an image of the Menora in the Beit HaMikdash looking like our Chanukiya.

In the lower-left is a scene from Megilat Esther, with Haman leading Mordechai through the streets. There are many remarkable similarities between that Megila scene and what was done with Yosef.

TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. Some TTriddles are also presented for call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last week’s (Vayeishev-Chanuka) TTriddles:
[1] Yaakov, Yosef, Yaakov - - Eisav -
[2] Instead of wet, make a bet
[3] X = n(1+n)/2 + n What are X and n?
[4] Who doesn't get Maftir?
[5] A challenge, trouble, mess-ups, illness, & what?
[6] Kayin and Yosef?
[7] Dreidel - jelly donut = the page to her
In addition to the 7 TTriddles, there is the unexplained element in the ParshaPix — let’s call that [8] and [9] and [10] are the two questions from the Chanuka piece that are marked “to be treated like a TTriddle”.
[The page for coloring was NOT part of the TTriddles. We thank those readers who sent in the colored in pages (except for the one who went out of the lines often), but no prizes will be awarded for the coloring, to avoid setting a dangerous precedent.]

And the envelope please...
[1] The rare and elaborate TRUP known as SHALSHELET makes one stand up and take notice. In Vayeishev, it was Yosef who refused, we can say - emphatically - to give in to the advances of Potifar’s wife, with the word VAYMA’EIN. Standing up and taking notice in TTriddle terms means to run the word through a computer search and see where else it is used. Earlier in the sedra, Yaakov refused to accept that Yosef was dead. And in Yaychi, we find Yaakov refusing to uncross his hands when blessing Yosef’s sons. With these three occurrences of the word, we can say it belongs to Yaakov and Yosef. The two dashes indicate that the word does not appear in either Sh’mot or Vayikra, after its three appearances in B’reishit. The only other time it shows up in the Chumash is in Bamidbar, when Eisav (actually, Edom) refuses to allow the people of Israel to pass through its territory. D’varim is the last dash.
[2] In Hebrew, wet (or moist) is LACH. If instead of the LAMED-CHET of VAYISHLACH, we make a BET after the remaining VAV-YUD-SHIN, we get the following sedra of VAYEISHEV.
[3] This equation represents the number of candles used during Chanuka. n=8, as in 8 days of Chanuka. To add up the numbers one through eight, we can use the formula of n(1+n)/2, which is 8x9/2 = 36. Add n shamashim to the 36 mitzva candles and we get X=44, the number of candles we need.
[4] Who doesn’t get Maftir means (for this TTriddle), which NASI is never read for Maftir on Shabbat Chanuka. Since the first day of Chanuka can be any day of the week except Tuesday (that’s the way the fixed calendar works out), then the fifth day of Chanuka cannot be Shabbat (all the others can). This means that SHLUMI’EL b. TZURISHADAI of Shevet SHIMON is never Maftir. Dr. Avshalom Kor speculates that this might be one of the origins of the hard luck SHL’MIEL (partner of SHL’MAZ’L).
[5] This TTriddle is based on the expression VAYHI ACHAR HADVARIM HA-EILEH... and it came to pass after these things... This phrase appears in Tanach only 5 times - thrice in B’reishit and twice in M’lachim Alef. The first time, it was G-d’s “challenge” to Avraham to bring Yitzchak to the Akeida. In Vayeishev, it heralded the trouble Yosef had from Potifar’s wife. Also in Vayeishev (with 2 of the 5 occurrences of the phrase in the sedra, it rates a TTriddle), it introduces the story of the Wine Steward and the Baker, and their mess-ups (messes-up?) that landed them in prison. The first time in M’lachim, it precedes the story of the son of the woman who was hospitable to Eliyahu HaNavi. It starts with his getting sick. And the final time, it leads to the story of a vineyard.
[6] VAV-YUD-VET-ALEF is usually VAYAVO (and he came), occur- ring many times in Tanach. Same word can also be VAYAVEI (and he brought). This word is on the rare side, and is used to tell us that KAYIN brought an offering to G-d from the fruits of the ground, and that YOSEF brought various reports about his brothers to their father.
[7] This one is invalidated because there was a mistake made in its formulation. Let’s leave it at that. Believe it or not, YYW sort of solved it anyway, a different way from its original intention.
[8] Twice in the beginning of Vayeishev, we are told that the brothers further hated Yosef, VAYOSIFU OD SNOW OTO... That’s what the snowflake stands for.
Before we get to [9] and [10], here are the answers to the other Chanuka questions.
We use 44 candles throughout Chanuka. Over the first five nights, we use 2+3+4+5+6 = 20 candles – that’s less than half. But after the 6th night, 27 candles will have been used, leaving 17 candles for the last two nights. So the answer is “after the 6th”.
If Chanuka were 12 days long, we would need 1+2+ 3...+12 = 78 candles, plus another 12 for Shamash each night, for a total of 90 candles.
[9] The Fibonacci series begins with 1 and 1, and then each following number is the sum of the previous two numbers. After 1,1 is 2 (which is 1+1). Then 3 (2+1), then 5 (3+2), then 8 (5+3), etc. For the eight days of Chanuka according to the Fibonacci shita, we would light 1, 1, 2, 3, 5, 8, 13, and 21 candles, for a total of 54 candles, plus 8 shamashim – that’s 62 candles all together. The second part of this question dealt with the intent of the MEHADRIN MIN HAMEHADRIN way of lighting, namely to count the nights of Chanuka rather than to have them all be the same, thereby highlighting the concept of EIGHT days of Chanuka. YYW pointed out that with Fibonacci numbers, only the first and fifth day would match 1 and 5 candles. True, but that’s not the point here. 13 is the 7th Fibonacci number, so lighting 13 candles on the 7th night would fit the bill, just as our 7 candles according to Beit Hillel, as well as Beit Shammai’s 2 candles would identify the 7th night of Chanuka. The problem nights for the Fibonacci lighting would be the first two nights, with one candle each, thereby NOT telling us which night it is.
[I sincerely hope that some readers enjoyed the above playing with Fibonacci numbers. This TTriddle and its solution are presented in fond memory of my father z”l, who taught me as a young child the Fibonacci series and took me on many other excursions into number theory and mathematics in general, instead of the usual bedtime fare of Little Red Riding Hood and Jack and the Beanstalk.]
[10] In the standard game of dreidel, spinning a SHIN or PEI requires the spinner to put some money or peanuts or toothpicks, etc. into the pot. SHIN stands for SHALEIM or its Yiddish counterpart, which also begins with a SHIN, while PEI can stand for PAY. So the Israeli letter is more suitable for the English word PAY, and the Chutz LaAretz letter is more suited to the Hebrew word.
Not too many solvers this week. Best efforts were submitted by YYW and MM/Bklyn, but no prizes this week. MM/Bklyn did have two good connections between Kayin and Yosef. Different kind of interaction between brothers, but some near-parallel wording. Also, his answer for the Maftir question is that Par’o, who was celebrating his birthday in the Maftir is preempted by the Chanuka reading. Cute.

This week's TTriddles:
[1] Eisav, Yaakov x 2, Yosef x ?
[2] Sister-in-law of the mother of royalty is an anagram for royalty
[3] From the name - Twice in the first, with; twice in the second without
[4] Par'o, Bnei Yisrael, G-d, the king, and who before?
[5] items, brothers, voice, prophet; who & what?
A fun question to ask you children at the Shabbat table this week, is “how many candles altogether were lit in this house over the whole Chanuka?” Answers will vary, but remember Shabbat candles as well as Chanuka, and even birthday candles, if...

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, Administrator

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 a cold drinks (cans) machine on the first floor near the library.

Hundreds of donuts traveled from Herby’s Bakeshop in Beit El to the Israel Center, and from the Israel Center to satisfied donut-eaters all over the city and beyond. We thank Herby and the Israel Center staff for their efforts in bringing Chanuka delight to many people, thereby expanding the definition of Pirsumei Nisa

The Arnold Abroms Memorial Lending Library: Hours - SUN., MON & WED: 10-5, TUES: - 10-4; THURS: 1-3,MON & WED eve.: 5-8pm

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Yearly membership is 225NIS (family included); LIFE MEMBERSHIP - $500 (payments possible); Membership includes lower rates for all Israel Center programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox Union’s popular quarterly magazine - You can cut and send this form to us atP.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the details and arrange credit card payment by phone
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Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center tiyulim. And, 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 from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and Thursdays. Call Sarah at the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
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 (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.

What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus.

TIYUL POLICIES Please note: 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.) Also... Price of tiyul is based on a minimum number of participants.

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” visit into an unforgettable, special one!
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 or the Israel Center.

Announcing our next Israel Center In-House Shabbaton • Friday-Shabbat, Dec. 27-28, Shabbat Parshat Sh'mot, M'vorchim Chodesh Shvat • Scholar-in-Residence:Rabbi Aharon Adler • includes catered meals and snacks, shiurim, Divrei Torah, tidbits, Carlebach-style davening AND a mini-musical-melave-malka with Rabbi Adler, right after Havdala • Think it’s too early to sign up? Over 25 people don’t agree with you and more are signing up every day. Don’t get closed out. 200NIS per person (non-members add 200NIS) • hotel extra • Housing options include: Living in the neighborhood; being a guest of someone living in the neighborhood; our putting you up with someone living in the neighborhood; our arranging for a room at the Inbal, Eldan, or Windmill Hotel
Let us know your situation and preferences when you call; Also let us know about seating requests, special dietary needs, etc. If you’ve been to a Shabbaton in the past, then you already know what a wonderful Shabbat is in store for you. If you’ve never been... What are you waiting for?!

Wheel Chair Accessible Tiyul
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!

Because YOU asked... we’re doing IT twice more! • Dream Vacation in Ein Gedi; First dates: December 22-25 (4 days-3 nights); Second dates: March 2-5 (4 days-3 nights); Free bathing at the Spa including mineral & mud baths; Magnificent Magical Botanical gardens on premises; New! Covered Sweet Water Pool; Full and varied program • Tiyulim including tour of the cactus garden, health lectures, Torah shiurim, exercise, Mehadrin with the highest standards of Eida Chareidis and Rav Landau products and a full time mashgiach on the premises • 239NIS p.p. per night (if you stay 3 nights) • Deluxe rooms - 289NIS; 259NIS p.p. per night (if you stay 2 nights); 269NIS p.p. per night (for 1-night stay) • Prices are for dbl. occ. H/B; Breakfast & dinner. (Light lunch @ 25NIS); Price includes transportation Add 10% to prices after Dec. 12 • Call the Travel Desk immediately! (566-7787 ext. 249) Payment by cash, check or credit card (by phone)

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.

Princess, Eilat - valid Dec. 8-12, 485NIS per couple per night B/B
Renaissance, Jerusalem, valid thru 2002; 800NIS per couple per night (min. 2 nights), B/B; includes entrance to health club and indoor pool

Sheraton-Moriah, Dead Sea, valid thru 2002, Midweek - 620NIS per couple per night, H/B
Herod’s Resort, Eilat, valid thru DEC 8-12, 15-19, 2400NIS per couple for two nights, B/B, includes 6 spa treatments each adult
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

The Back Page of TT547
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for 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 Gedola (Erev Shabbat Chanuka) 12:00 noon • This week, Shabbat Parshat Mikeitz-Chanuka, Mincha, Kabbalat Shabbat, Maariv - 4:20pm

Shabbat Day
Shabbat afternoon (Mikeitz-Chanuka), Dec. 7, 3:00pm (Mincha 4:00pm); Shiur & Play by Yaacov Peterseil • Drinks and cookies (in honor of Shabbat-Chanuka)

Motza’ei Shabbat
Motza’Sh, December 7th, 8:30pm • The Israel Center and Merkaz Menucha (The J’lem Serenity Center) proudly present... The Menucha V’Simcha Concert - An amazing evening of Joy & Inspiration for the Whole Family featuring David Reuven vocals, and Motti Fisher keyboard & guitar; Special Song Premiere from our upcoming CD; (post)Chanuka Dancing & Refreshments; 15NIS students • 20NIS members • 25NIS others - Merkaz Menucha is a family center for personal counseling and spiritual guidance. Our Youth Division produces music CDs and original books & magazines for kids. Call (02) 561-7730 for bookings and appointments

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
4:45pm Shiur in Gemara by Rabbi Hillel Ruvel
5:45pm Maariv (correct for Cheshvan through T'TZAVEH)
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, December 8th, 8:00pm • AM SEGULA presents... Dr. Daniel Levine who will speak about David Raziel & the Birth of the Irgun
Sunday, December 8, ‘02 - 8:00pm • Jewish Values Education Institute of the OU Israel Center together with the Business Ethics Center of Jerusalem presents: The Moral Challenge of Poverty & Equality in Israel; Who is responsible to help the poor? Does our Tradition offer a model of socially responsible economics? An evening of small group study sessions followed by a shiur by Dr. Meir Tamari, Founder of the Business Ethics Center of Jerusalem; renowned lecturer & author

MONDAY
9:15am • (men & women) 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 DEC 9 (men & women) • Jewish History - Bayit Sheni period; from Agrippa to Helena HaMalka • Dr. Henry Goldblum
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
Monday, DEC 9th - 8:00-9:30pm • MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next bi-weekly meeting -

TUESDAY
Jerusalem College for Adults: 9:00-10:00am • The World of Mishna; Halacha, 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. 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 • Insights into 10 Tevet • Dr. Hayim Abramson
9:55am • In depth Halacha and Practices • 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, December 10th, 8:00pm • The Biochemical Key by Barbara Schipper-Bergstein; Key to... lower weight, lower b.p., lower cholesterol, no more hunger, balanced nutrition... Stop counting calories • Not a diet, but a way of life

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 (resumes Dec. 18, Rabbi Gordon will be speaking about Abortion in Jewish Law on December 18th and about “A Time to be Born, a Time to Die” on December 25th
10:15-11:15am • Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
Wednesdays 11:30am to 1:00pm • Writing Your Personal Memoirs • To participate, you must call first 566-7787 ext. 204
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, December 11, 4:30-9:00pm • Root & Branch Association in cooperation with the Israel Center - Root & Branch Lecture Series:
4:30pm "My Journey Along Uzbekistan's Ancient Silk Road to Jewish and Muslim Communities in Bukhara, Samarkhand and Tashkent" Lecture and Photo Presentation by Mr. Eliyahu McLean Israel Projects Director, RUACH SHALOM (SPIRIT OF PEACE), [www.peacemakercommunity.org]
6:00pm "The Star of David: Its History and Message" by Dr. Asher Eder Author, "The Star of David: An Ancient Symbol of Integration"
7:00pm Dinner break (see note below on sale at Israel Center Cafe)
7:30pm "Round Two of the Gulf War of Isaiah 34: Unfinished Business and Redemption Anticipated", Illustrated Lecture by Dr. Yacov M. Tabak
Info: rb@rb.org.il • All in English • NIS25 per person (for any and all lectures)
Please note: The Israel Center Cafe will be open on Wednesday, Dec. 11 from 10:00am to 9:00pm for snacks or meals. Enjoy
Wed. Dec. 11, 7:30pm • The Israel Center Men & Boy's choir - One time day change • Questions? Call Yisrael Shwarzstein: 02 5833389
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets - Rambam's Guide for the Perplexed - Now 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 • 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 • Elisheva 999-6479
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 • Please note: No choir Dec.5 • Not the 12th, but WED, Dec. 11 • No choir Jan.2
8:00pm • Stories from the Gemara • Reb Yosef Schreiber
Thu. December 12, 8:00pm - How to preserve Israel as a Jewish state; Monthly lectures at the Israel Center; Jewish Statesmanship by Prof. Paul Eidelberg • Thu. January 9th, 8:00pm, How to overcome the conflict between Judaism and Democracy - Call 053-594-535 for further details
NOT THIS WEEK - Thursday, 8:00pm • Curing the Jewish Heart, AM SEGULA Lecture series on Lessons from History & Zionism; Group Discussion
10:10-11:00pm • 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, December 14th, 8:30pm • Join us for another in our series of pre-election programs geared to help us become better-informed voters; How to Handle Pre-Election Misinformation • David Bedein, media analyst, Israel Resource News Agency
Sunday, December 15th, ASARA B’TEVET: 2:45pm, Timely Shiur by Rabbi Emanuel Quint; 3:45pm, Mincha for the Fast Day followed by mini-shiur (Phil); 4:55pm, Maariv and fast-breaking refreshments
Tuesday, December 17th, 8:00pm - special shiur in memory of Abraham Berman z"l (father of Shulamit Neaman); Guest Speaker: Rabbi Dr. Natan Lopes Carodozo
Wednesday, Dec. 18, 8:00pm, Lecture on "Surviving Widowhood" by Esther Goshe-Gottstein
Thursday, December 19, 8:00pm; “Be a better voter” series: Guest speaker:; M.K. Rabbi Michael Melchior of MEIMAD • TT readers are invited to submit questions in advance for this evening. email to tt@ou.org or fax to 561-7432 • We are planning other evenings with representatives of other parties; watch for announcements

More Chanuka "stuff"

The Question that Keeps on Asking
It is known as the Beit Yosef’s question, although there are sources with the same question that predate Rav Yosef Karo.

It’s a well-known question that scholars and would-be scholars have answered differently throughout many centuries. Whole books have been written on this one question, and countless suggested answers to it.

No amount of space in Torah Tidbits can do justice to the question, but we can give it a hearty “go”.

If the Chashmona’im found a one-day supply of undefiled sacred oil for the Menorah and that one day supply miraculously lasted for eight days, then there were seven days of miracles. How come the Sages made an eight-day holiday to commemorate the miracle of the oil?
Some say that one day was to commemorate the victory of the Chashmona’im and the other seven commemorate the miracle of the oil.
Not a bad answer, until you rephrase the question: How come they commanded us to light Chanuka candles for eight days to commemorate only seven days of miracle?

One popular answer is that when they realized that they needed to light the Menora for eight days until new oil could be obtained, they divided the one-day supply into eight parts and used only 8 of the amount each night. But rather than lasting only for 1½-2 hours, the oil – on each of the eight nights – miraculously lasted all through the night. That’s eight days of Chanuka for eight days of miracle.

The problem with that answer, perhaps, is that if the mitzva of lighting the Menora in the Beit HaMikdash required an amount of oil sufficient to last through the night, then they would not have acted properly by using such a small quantity of oil each night. Rather, they should have filled up the oil cups of the Menora on the first night, using up their one-day supply, so that at least the mitzva would be performed properly that one time. Without any oil for the next seven nights, they would simply wait until new oil was available.

In fact, this challenge to the first possible explanation of what happened, leads to a different suggestion. That, indeed, they did use all the oil on the first night, but the flask remained full after filling the cups of the Menora. That was a miracle on the first night too.

The problem with this possibility is that on the eighth night, the flask would not need to refill, because new oil would be available the following night. Which leaves us with only seven days of miracles.

Another suggestion is that they used all the oil on the first night, the flask was then empty, but in the morning, the oil cups of the Menora were still full. Miracle. With the same problem of what happened on the eighth day. Presumably, the oil would be consumed on the eighth day, in the normal fashion of oil. No miracle there. Only seven days of miracle. Back to the original question.

Another suggestion is that it was a miracle that a one-day supply was found at all. Especially a flask sealed by a Kohen Gadol. Odd, because that was not a function of the Kohen Gadol, but of the kohen in charge of the stores of oil in the Mikdash. This opinion includes an explanation of the necessity of finding that one flask, because miracles need to be anchored in reality. If there was no oil at all, there would be no miracle of oil. So that was the miracle of day one, and the seven days beyond the first that the oil lasted were the other seven days of miracles. Hence, eight days.

There are challenges to this theory too, but we’ll skip over them.

Another variation of what happened with the oil is that after the first night, the oil in the Menora diminished by one eighth. This happened on each of the eight nights. 8 days of miracles. Eight days of Chanuka. This theory has an additional appeal. The Menora required oil derived from olives, not oil that came about as a result of a Heavenly miracle. Having the original real olive oil present on each of the days, means that oil of olives was burning, not supernatural oil. We can say that there was no increase in the amount of oil; it just miraculously lasted longer than expected.

Two other answers admit that there was only seven days of miracles with the oil, but say that the Sages declared an eight-day holiday, and an eight day mitzva, corresponding to the Torah holiday of Sukkot and/or corresponding to the eight days of Mila. Mila was a main target of Greek oppression and to best celebrate our victory over the Greeks is to accentuate the number 8. Not only have an eight day holiday, and not only perform the mitzva of the Chanuka lights for eight days, but to increase (or decrease) the number of candles each night so that the number 8 is further emphasized.

Another suggestion is that the Chashmona’im used wicks that were 8 the usual thickness, expecting the lights to burn through the night. The miracle was that the Menora shone brightly as if full-sized wicks were used. That means eight days of miracle too. A possible problem with this theory is that the details of the mitzva included always using wicks of a certain thickness.

Another suggested answer is that our Sages wanted us to recognize the additional seven days that the one-day supply of oil lasted as miraculous, but that there is another kind of miracle called nature, and it is a miracle (albeit more subtle) that a one-day supply of oil lasts for a day. In other words, we should see a miracle in the fact that you can extract oil from olives and it burns so beautifully, providing such an exquisite light. It often takes something out of the ordinary to make us appreciate the miracles of everyday life. But a burning candle, a butterfly, a banana, a raindrop, a snowflake – these are all miracles.

Some take a different direction in trying to determine what happened. Either because of the ritual impurity in the Beit HaMikdash, the Chashmona'im set up a makeshift Menora in the courtyard of the Beit HaMikdash. A one-day supply of oil meant to be used indoors would not last the whole time outdoors. But it did. Miracle. And the wind did not extinguish the lights of the Menora. Miracle. And the light of the Menora in the courtyard of the Beit HaMikdash on that first Chanuka lit up all the courtyards of Yerushalayim. Miracle.
There are other suggestions, but we’ll call it with these. Whatever happened, a Great Miracle Happened Here.

G'matriya Match
When the Jewish people recognize that NES GADOL HAYA PO (a great miracle occurred here), they proclaim, as they did with Eliyahu HaNavi, HASHEM HU HA-ELOKIM; HASHEM HU HA-ELOKIM. These two phrases are G’matriya Twins, @ 258.

The 25th word in the Torah is OHR, light. In addition to the association with Chanuka light beginning on the 25th of Kislev, it was that first LIGHT that dispelled the “Darkness on the face of the depths”. Midrashic sources identify that “Darkness” with the Greek Empire. And so it was the Light of the 25th of Kislev that dispelled the Darkness... again.

Chidushei HaRim says lighting Chanuka candles is a SEGULA for wealth, since the Chanukiya is placed on the left side of the doorway, and it says (Mishlei 3:16): ...BIS’MOLAH OSHER V’CHAVOD, on the left, wealth and wisdom.

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