Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #543

Ranges are for THU-THU, 2 - 9 Kislev, November 7 - 14
Candle lighting - 4:09pm (Earliest (Plag) - 3:38pm)
Havdala - 5:23pm (Rabbeinu Tam - 5:58pm)
Earliest Shacharit 5:09-5:14am
Sunrise - 6:00-6:06am
Sof Z'man Kri'at Sh'ma - 8:41-8:44am (7:55-7:58am)
Sof Z'man Shacharit - 9:35-9:37am (9:04-9:06am)
Chatzot (halachic noon) - 11:23-11:23½pm
Mincha Gedola (earliest Mincha) - 11:53-11:54am
Plag Mincha - 3:38-3:34½pm
Sunset - 4:50½-4:45½pm (4:45-4:40½pm)

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...
The molad of Kislev was lastTuesday morning (8:02am).Three days (72 hours) later is Friday morning, so the first op forKiddush L’vana would be Friday night. Since
we don’t say K.L. on Leil Shabbat (unless it is the last op), we begin saying K.L. this month on Motza’ei Shabbat Parshat To’l’dot, Leil 5 Kislev), Nov. 9th.
Those who follow the 7-day from the Molad opinion will have their first op for K.L. on Tuesday night, Leil 8 Kislev), Nov. 12.
Kislev is the other variable month (Cheshvan is the first), with 30 days during “in order” years and “full” years, and only 29 days during “deficient” years. 5763 is a full year (and M’u’beret, i.e. 13 months). Kislev has 30 days 74½% of the time and 29 days only 25.5% of years. Being variable makes the next Rosh Chodesh also variable. Rosh Chodesh Tevet (which is during Chanuka) is usually 2 days, but is sometimes only 1 day.
More on Kislev...
KISLEV is one of two variable months in our otherwise fixed calendar.
The days per month “officially” alternate through the months of the year. Tishrei always has 30 days. Cheshvan officially has 29, but in about 45% of the years it has 30 days. Kislev regularly has 30 days, but in about ¼ of the years, it has only 29. Tevet always has 29 days. Shvat has 30. Adar (and Adar Sheni) has 29 (but Adar Rishon has 30). Nissan has 30 days, Iyar 29, Sivan 30, Tammuz 29, Menachem Av has 30 days and Elul has 29 days.
Because of the variations of Cheshvan & Kislev, Rosh Chodesh Kislev ends up with more variations than any other Rosh Chodesh. It can be...
Sunday (21.9%)
Sunday & Monday (10.0%)
Tuesday (10.1%)
Tuesday & Wednesday (18.5%)
Thursday (11.5%)
Thursday & Friday (16.5%)
Friday (11.5%)
but NEVER on Shabbat.
With the first of Kislev falling on 6 of the days of the week, it follows that Chanuka can begin on 6 of the 7 days of the week too (unlike all other holidays that can only fall on one of four days each). The first candle (and eighth) of Chanuka can be on any night of the week except for Monday night.

Does She or Doesn’t She?
The question is not about whether she dyes her hair or not, but whether Rivka Imeinu received Prophecy or not.

At the beginning of the sedra, when Rivka is experiencing turmoil within her womb, she goes “to ask G-d”. Commentaries explain that she went to consult SHEIM, son of No’ach, who was a prophet. When the pasuk tells us that G-d spoke to Rivka, Rashi jumps to explain that He spoke via SHEIM, who received G-d’s message about the two nations that were destined to come from the twins she was carrying.

Commentaries on Rashi ask why he “felt compelled” to explain that G-d’s communication to Rivka was through an agent, when the plain meaning of the words indicate that He spoke to her directly. They answer that Rashi was concerned about the list in the Gemara of the 48 prophets and the 7 prophetesses — Rivka is not on that list. Conclusion based on Rashi: Rivka did not receive NEVU’A, prophecy.

But that’s not the final word on the subject. When Rivka orchestrates the deception of Yitzchak by Yaakov, who poses as Eisav to receive the bracha that really should be Yaakov’s in the first place, Yaakov hesitates and expresses his fear that his father will feel his smooth skin and discover the deception and curse, rather than bless Yaakov. (Long sentence, but I hope you all followed.) Rivka says to Yaakov that if that happens, the curse shall be upon her, not on Yaakov. Did you ever wonder why this would calm Yaakov’s anxiety? Would he be okay with Rivka being cursed?

Targum Onkeles give an interesting spin on the situation. Rivka’s words were: ALAI KIL’LATCHA BNEI. The Tar- gum, which is most often a straight Aramaic translation of the words of the Torah, in this case adds a crucial phrase, which is not at all indicated from the Written Word. He says: And his mother said to him - to me it was said via prophecy that there will be no curse placed upon you... just do as I say. If we accept this presentation, the next pasuk fits well. And he went, and he took, and he brought... Yaakov, without another word, springs into action. Three verbs in a row convey an immediate compliance to what Yaakov now accepts as a Divine command via his mother, a prophetess.

So which is it - does she or doesn’t she? And does it make a difference in what Yaakov did if his was guided by a mother that loved him or by prophecy? Food for thought, at least.

Another comment on the question of Rivka’s prophecy. It is possible to distinguish between a prophet(ess) and one who “receives Rua’ch HaKodesh”. G-d might have communicated to her the "need” for Yaakov to receive the Bracha, and He might have told her about Eisav’s plans. That does not necessarily make her a prophetess, whose messages are for future generations. Many more than the 48 listed prophets were spoken to by HaShem, but only those who had a message for the generations make the list.

Sedra-Stats
6th of the 54 sedras; 6th of 12 in B'reishit
Written on 172.7 lines in a Sefer Torah, ranks 36
4 Parshiyot; 2 open, 2 closed
106 p'sukim, ranks 29th (9th in B'reishit)Tied with Vayigash and Bo, but shorter than both in words & letters and length
1432 words, ranks 34th (10th in B'reishit)
5426 letters, ranks 33rd (10th in B'reishit)
Its p'sukim are below average length

Mitzvot
None of the TARYAG are counted from To'l'dot

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 21 p'sukim - 25:19-26:5
This is the history of Yitzchak b. Avraham; Avraham fathered Yitzchak.

[SDT] Rashi quotes the Gemara that tells that when Yitzchak was born, scoffers said that Avraham and Sara, who were childless for so long, had found a baby and claimed it as theirs. Avraham invited the leaders of the nations, their wives and infants, and Sara was miraculously able to wet-nurse all the babies. (The Gemara points to the plural "banim" in 21:7.) Then the scoffers accepted that Sara bore Yitzchak, but chided Avraham that Avimelech was the father (since Yitzchak's birth followed Sara's abduction). A miracle occurred and baby Yitzchak was the very image of his father Avraham, until the scoffers proclaimed, "Avraham fathered Yitzchak".

[SDT] Earlier, the Torah tells us of the generations of Yishmael b. Avraham. That seems to be in balance with the beginning of this sedra, which speaks of Yitzchak, except [1] the Torah makes a point that Yishmael is the son of Hagar the Egyptian, the maidservant of Sara. In other words, Yishmael was NOT the real To'l'dot of Avraham; and [2] To'l'dot (in the Yishmael context) is spelled without a vav, implying that something was missing. To'l'dot of Yitzchak b. Avraham; it was Avraham who fathered Yitzchak. And the word To'l'dot is spelled with its vav.

Yitzchak is 40 years old when he marries Rivka (3 years after the Akeida). The Torah emphasizes Rivka's family background.

After 20 years of childlessness (10 until Rivka was of child-bearing age plus an additional 10 years without a child), Yitzchak and Rivka pray to G-d. G-d hears their (actually his) prayer and Rivka becomes pregnant. She is having a "rough time" and goes to Shem b. Noach (who outlived Avraham, by the way) who tells her G-d's message, that she will give birth to twins who will go in very different ways and become great adversaries.

[SDT] Commentaries say that Rivka was unaware that she was carrying twins; she thought the turmoil within her existed in a single baby - this had her very upset; she was somewhat calmed by the Divine message of her carrying twins. Another commentator suggests that Rivka knew she'd have twins but did not see the benefit of bringing a Yaakov into this world if it meant also having an Eisav. Part of the reply to her question "why do I need this", is that her conclusion was wrong.

Eisav and Yaakov are born, Yaakov clutching the heel of Eisav. The boys grow and develop different person- alities - Eisav is the hunter and outdoorsman; Yaakov, the mild, studious "tent-dweller". Yitzchak loves Eisav; Rivka loves Yaakov.

[SDT] There are many different commentaries on these relationships. Note that Yitzchak's love is based on Eisav's providing food for him. Rivka's love is unconditional. Pirkei Avot says that only an unconditional love will endure forever.

Yaakov is preparing a lentil stew for his father. (The Gemara tell us that this was the day of Avraham's death; Yaakov was preparing the traditional mourner's meal for Yitzchak.)

Eisav returns from the field in a state of exhaustion. He asks Yaakov for some of the food. In exchange for the food, Yaakov acquires the birthright, which is insignificant in Eisav's eyes, but meaningful to Yaakov.

A famine hits the Land (like the one in Avraham's time - this is one of the many similarities between the lives of Avraham and Yitzchak) and Yitzchak goes to Avimelech in Gerar. G-d appears to Yitzchak and reminds him that he must not leave the Land. G-d also repeats his promises of the Land and of the large nation that will descend from him.

Levi - Second Aliya - 7 p'sukim - 26:6-12
Yitzchak dwells in Gerar. (This is one of the three word p’sukim in the Torah.) Yitzchak and Rivka pose as brother and sister (as did Avraham and Sara, and for the same two reasons). After a while Avimelech discovers that they are actually husband and wife and complains to Yitzchak about the deception. Avimelech orders his people to leave Yitzchak and Rivka alone. Yitzchak and family flourish in Gerar and G-d blesses them.

TAKE A LOOK... The first famine that drove Avraham and Sara to Egypt, when Par'o discovers their true relationship, he sends then away. The second time, when they went to Gerar and said they were brother and sister, and then they were “found out”, Avimelech gives them many things and invites them to stay. (Par'o had given Avraham great wealth, but it was before he knew.) Yitzchak and Rivka also say they are siblings, but no one takes Rivka. When they are "found out", they stick around.

Among the various opinions explaining the word BAKOL, in “And G-d blessed Avraham with everything”, is the opinion that Avraham also had a daughter. There is support for that idea in this week’s sedra, when Yitzchak and Rivka presented themselves as brother and sister. This would “fool” Avimelech only if he knew Avraham to have had a daughter. (attributed to the Sfat Emet)

Shlishi - Third Aliya - 10 p'sukim - 26:13-22
Yitzchak thrives in Gerar, which creates jealousy among the locals who fill in the wells that Yitzchak has dug. (There is great symbolism in the Torah's account of the wells, their names, their failures, and then their successes.) Yitzchak is driven away from Gerar. A new well that Yitzchak digs is taken over by the shepherds of Gerar, as is yet another well. Only the third well called Rehovot permits Yitzchak to live in relative peace.

(Some see this as a hidden reference to the 1st and 2nd Beit HaMikdash, which fell, and the 3rd which will stand forever. May we see it soon in our time.)

Brachot 56: Rabbi Chanina said, he who sees a well in a dream, he will see peace... Yitzchak's servants dug and found a live spring, B'EIR MAYIM CHAYIM. This is immediately followed by the peace treaty between Avimelech and Yitzchak. Rabbi Natan continues in the same Gemara. He who sees a well in his dream has found Torah,as it says in Mishlei: He who finds me, finds life... an equation is made between G-d, Torah, and Life.

R'vi'i - Fourth Aliya - 7 p'sukim - 26:23-29
Yitzchak sets himself up in Be'er Sheva. G-d appears to him and reiterates the promises for prosperity made to Avraham. Yitzchak builds an altar to G-d and continues to prosper. Avimelech, realizing that his own prosperity was due to the presence of Yitzchak, comes with a delegation to Yitzchak in order to enter into a covenant with him.

(Not a rare experience through the generations - Jews are expelled from a country, which subsequently regrets its actions because of the decline they experienced without the Jews in their midst.)

Chamishi - Fifth Aliya - 33 p'sukim - 26:30-27:27
Yitzchak and Avimelech partake of a meal and exchange oaths. Be'er Sheva is reaffirmed as "the city of the Avot" by Yitzchak's actions. Another example of the similarity between Yitzchak's life and Avraham's.

Eisav marries at 40 years of age - a (sub)conscious attempt to emulate his father. However wicked Eisav is, he is genuinely respectful and loving of his father. On the other hand, Eisav's choice of a wife disgusts both Yitzchak and Rivka.

Yitzchak is old and blind and calls to Eisav to prepare for him a special meal and then receive a special blessing. While Eisav is in the fields doing his father's bidding, Rivka prepares Yaakov to receive the blessing instead of Eisav. She tells Yaakov to bring her two goats and she would prepare the dishes that Yitzchak loved. Yaakov hesitates for fear that Yitzchak will feel his smooth skin and realize that Yaakov has come to deceive him. Rivka dresses Yaakov in Eisav's garments and places a goat- skin on his neck to give it a rough feel. She gives Yaakov the food to bring to his father.

Let's carry one of the points from this week’s Lead Tidbit one step further. It seems obvious that Yaakov was punished measure for measure for his deception of Yitzchak. The Brothers not only deceived Yaakov concerning the fate of Yosef, but they used a goat and a garment (exactly the two items that Yaakov used to deceive his father) to bring about their deception. If we accept the idea that Yaakov was supposed to get the bracha that Yitzchak was going to give to Eisav, that it was G-d's will, and even G-d's command according to Onkeles, to Rivka to “set it up”, then why was Yaakov punished so severely? An answer might be suggested in the form of an analogy. When one has to take drastic, life-saving treatments - "serious" medication, radiation, etc., what is done might be absolutely necessary, but there are often harsh side-effects.

Shishi - Sixth Aliya - 23 p'sukim - 27:28-28:4
The blessing invoked by Yitzchak upon Yaakov, for bountiful produce and respected status among nations, has been borrowed by us to be recited on Motzaei Shabbat - VAYITEN LECHA ELOKIM...

As Yitzchak finishes blessing Yaakov, Eisav returns from the hunt. He prepares food for his father and presents it with a request (demand) of the blessing. Yitzchak trembles when he realizes that the bracha went to Yaakov. When Yitzchak explains to Eisav that Yaakov received (and rightly so) the blessing, Eisav bitterly cries out and asks his father for a blessing too. Yitzchak gives Eisav a blessing (not as exalted as Yaakov's). Eisav decides to kill Yaakov for this, the second time he has taken something away from him. Rivka hears (how? Ru’ach HaKodesh again, perhaps?) of Eisav's plans and encourages Yaakov to flee to Rivka's hometown until Eisav's wrath subsides. Rivka suggests to Yitzchak that he send Yaakov away to find a proper wife.

Yitzchak calls for Yaakov and gives him another blessing and sends him off to Padan Aram to find a wife among Rivka's family. He gives Yaakov "the blessing of Avraham", thus providing for the continuity of the Chain that becomes Judaism.

Another comment on the question of Rivka’s prophecy. It is possible to distinguish between a prophet(ess) and one who “receives Rua’ch HaKodesh”. G-d might have communicated to her the "need” for Yaakov to receive the Bracha, and He might have told her about Eisav’s plans. That does not necessarily make her a prophetess, whose messages are for future generations. Many more than the 48 listed prophets were spoken to by HaShem, but only those who had a message for the generations make the list.

Sh'vi'i - Seventh Aliya - 5 p'sukim - 28:5-9
Yitzchak sends Yaakov off to Padan Aram to Lavan b. B'tu'el, the brother of Rivka who is the mother of Yaakov and Eisav. (Unusual ID) Eisav sees that their father has sent Yaakov to find a wife, because he does not want him to take a Canaanite wife. Yaakov goes on his way and Eisav takes as another wife, the daughter of Yishmael. And Eisav takes Machalat b. Yishmael...

Talmud Yerushalmi exclaims that this is Bosmat, and asks why her name was changed. The astonishing answer is that all Eisav's sins were forgiven when he took a wife intended to please his parents. The Talmud generalizes and gives this as the source that the sins of a CHATAN (and KALLA) are forgiven when they marry. Strange source for an important concept.
The final 3 p’sukim are reread for the Maftir.

Haftara - 21 p'sukim -Mal-achi - 1:1-2:7
There is speculation as to whether Mal'achi is the name of an individual, or a description of "My messenger". Some say that Mal'achi was Ezra. Mal'achi is known as the last of the prophets. Mal'achi brings G-d's message to the people that He loves Yaakov (and his descendants), and hates Eisav, even though Yaakov and Eisav are brothers. Thus, the Haftara echoes the rivalry and relationship between the two brothers that is the substance of the sedra To'l'dot. The haftara refers to the respect a son has for his father. In this regard, Eisav was exemplary.

Mal'achi criticizes the kohanim of the time for not being careful in the offering of korbanot. We can see this as a preparation for the building of the new Beit HaMikdash in the hopes that it will function properly and be a true honor to G-d.

Side point: Many haftaras (such as this week’s) are 21 p’sukim long. Haftaras originated as a coerced substitute for Torah reading. Since on Shabbat, seven people are called to the Torah and a minimum of three p’sukim are read for each Aliya, a 21-pasuk reading from Nevi’im was considered a reminder of the Torah reading it replaced. Today, of course, we are not forbidden to read the Torah by our host countries, yet Haftara remains an important Minhag Yisra’el.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 159 (part two) • Sales: Acquiring by Kinyan

As was stated in the last lesson, the buyer hands his handkerchief to the seller and at that instance the buyer owns the item, whether real estate or personal property that is being transferred. I have been asked who keeps the handkerchief? The practice has evolved that the seller returns the handkerchief to the buyer. Since this is the custom the seller may not retain the handkerchief unless he informs the buyer before the buyer gives him the handkerchief, and the buyer consents thereto. There is also a contrary opinion that the seller has the right to retain the handkerchief without so stipulating in advance.

The location of the item to be acquired does not matter. The real property and/or personal property may be located miles away or even in a different country from where the kinyan is performed.

The kinyan is an act of acquisition by itself, even though the real money consideration has not yet been given, no deed or bill of sale has been given, no hazakah was made, nor has there been a lifting, pulling, or delivery of personal property accompanying the kinyan. The transfer is completed when the seller takes hold of the buyer's handkerchief. Once the seller takes hold of the handkerchief, the sale is complete and neither party may rescind the sale. [Technically, the transfer, sometimes, actually takes place moments later when the parties are no longer bargaining about the sale.] The parties may agree that the sale is not complete until the buyer pays the seller the money, or any other terms that a buyer and seller agree upon. But absent such agreement the sale is complete without the payment of the money. There is no requirement that there be witnesses present when the kinyan is made. A point that has been made many times in these lessons and I am sometimes asked, do I really mean that 'In halachah, no commercial transaction requires witnesses'? The answer is 'Yes, witnesses are never required in halachik commercial trans- actions". The witnesses are usually there to be able to testify if there is a disagreement between the parties as to what transpired. Sometimes the presence of the witnesses and instruction for them to write a note of indebtedness creates a lien on the real property of the borrower. But the loan is complete without witnesses. Thus if the seller and the buyer admit that a kinyan took place, then ownership of the item sold passed from the seller to the buyer.

It is not necessary that the buyer be present when the kinyan is made, provided that it is known that the buyer desires the purchase of the item being sold by the seller, or that he would have desired the item had he been aware of the fact it is being acquired for him by purchase or by gift. If there is a great benefit to the buyer from the sale, such as the seller selling an expensive item for a relatively low price, it will be deemed that he desired the sale even if he was not aware of its sale and never expressed a desire for the item. In such event neither the seller nor the buyer may rescind the sale.

In the case of the gift the item belongs to the recipient the moment the donor takes hold of the handkerchief even if the recipient is not aware of the gift, not being present when the kinyan is made. Thus, the kinyan may be completed by the buyer's agent or anyone acting on his behalf to benefit the buyer, whether or not the buyer appointed him as an agent. If the seller tells a third party to acquire on behalf of Reuven, and the third party hands his handkerchief to the seller, the item belongs to Reuven, and the seller may not rescind the sale. Reuven may then either accept the item that the third party acquired on his behalf or refuse to accept it since he was not aware that the third party was acquiring something for him

The parties may not stipulate that ownership of the bargained-for item does not take place immediately.

Although the acquisition of the bargained-for item, whether land and/or personal property, takes place simultaneously with the kinyan, the delivery may take place at any time that the parties agree and upon, such terms as the parties agree. Since the bargained-for item immediately enters into the ownership of the purchaser, the risk of loss is immediately on him.

The act of kinyan may not be performed on the Sabbath or on Holy Days. The prohibition of performing the act of kinyan on the Sabbath or Holy Days derives from the fact that if it could be performed, one might then write a deed or a memorandum of the transaction, which is prohibited on these days. If the act is performed on these days it is nevertheless effective. If there would be a loss to the parties by not completing a transaction, the kinyan may be made during the intermediate days of the Holy Days.

The term handkerchief (sudar) has been used in discussing the article given by the buyer or his agent to the seller, but it is merely representative of articles that may be used. The Talmud and the codes speak of a vessel that may be used. This is derived from the Biblical use of a shoe in making a transfer. The term vessel has been described to include any vessel that is man-made, and not repulsive, (The example given of a repulsive vessel is that of a dish made of hardened dung, or a chamberpot) and not incomplete (This excludes a bar of metal, or a part that is to be placed in a manufactured article). An animal may be used. An animal or foul may be used for a vessel of kinyan since they are similar to vessels in that each has a utilitarian use, the ox for plowing, the cow for milk, the sheep for wool, the horse for pulling a wagon, a dog to lead the blind, the chicken for eggs, and so forth. There are some authorities who hold that the animal should be one that can be eaten. Animals that do not have such functions may not be used, such as a rooster or a ram. There are authorities who hold that an animal may not be used to perform a kinyan. But even these authorities hold that an animal may be acquired by kinyan.

The subject matter of this lesson is more fully presented in Volume VI Chapter 195 of"A Restatement of Rabbinic Civil Law" byE. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores.
Questions to quint@inter.net.il

MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh.
Bathing on Shabbat
(1) Hot Springs
Bathing the whole body in hot water at once was forbidden on Shabbat, because it tempts people to heat the bath water. This prohibition was extended to entering a steam bath. However, the Sages discovered that extending the prohibition to the hot springs of Teveria was too much of a hardship for people, and this was permitted (SA OC 326:1).

We find several other instances where the hot springs of Teveria constitute an exceptional leniency. For instance, cooking in these springs on Shabbat is not a Torah prohibition (Shabbat 40b) and the same is true for cooking milk and meat in them (SA YD 87:6). What spiritual reality is behind these leni- encies? What kind of fire warms the hot springs of Teveria?

The Torah says that the flood in the time of Noach was brought on by rains from above and by the bursting of "all the fountains of the great abyss" from below (Bereshit 7:11). Our Sages tell us that these springs flooded mankind with boiling hot water, to punish them for the sins they carried out in the boiling heat of passion. This recalls the view in the Talmud that these springs pass over the gates of Gehinnom (Shabbat 39a).

The message is that the fires of hell punish us measure for measure for the excesses of our own passions. A figurative understanding would be that when we face judgment and perceive our actions in the Divine light of truth, we are tormented by exactly those passions which led us astray.

When the flood ended, the Torah relates that HaShem sealed up "the fountains of the abyss" - but not all of them. Three were left unsealed, including the hot springs of Tiberias (Sanhedrin 108a). So the hot springs of Tiberias are heated by the fire of retribution; yet their water is used for healing and delight! (See Etz Yosef)

The fact that this same fire now benefits us shows that our passions are not all bad. The Midrash states that the so-called "evil impulse" is actually "very good"! (Bereshit Rabba on Bereshit 1:31) Our material nature, the so-called "evil" impulse is only "evil" when it is misused. When we rule our material nature and control it, then it is a source of strength and motivation.

However, even though our base nature can be exploited for good, we should not make the mistake of confusing it with our higher nature. A person can exploit his base impulses in God's service, but these impulses can not provide the engine for true spiritual enthusiasm.
Our Sages say that there are no hot springs in Yerushalayim, because if there were, people would have them in mind when they make pilgrimages to the holy city (Pesachim 8b). The warm feeling we get from indulging our passions in moderation is not abhorrent, but we may not confuse it with true devotion to HaShem.

In Chasidic literature, we find that when halakha distinguishes between true fire and a lesser kind of heating, there is a spiritual analogy to the distinction be- tween true spiritual fervor and material passion. Here are two examples:

Rav Nachman of Breslav explains that while a gentile can cook food, this cooking doesn't elevate the food spiritually because pagan worship creates heat, but not light - they excite us but don't enlighten us (Likutei Halakhot Meat with Milk, Maakhalei Akum.). The same should apply for the fires of material passion which heat the hot springs.

In a similar context, the Alter Rebbe explains that it takes the immense power of true fire, like the fire of Torah, to effect a genuine spiritual trans- formation (see Likutei Torah Lubavitch Matot 3). Again, the hot springs don't measure up. These commentaries can explain why the fire of the hot springs, which stem from our base passions, don't create a Torah prohibition of meat and milk.

On Shabbat also the forbidden material labors are often considered analagous to aspects of spiritual repair (see the column on carrying, Parshat Vayakhel 5760).The fire of our material passions are incapable of effecting true spiritual transformation, and therefore for Shabbat, as for milk and meat, the heat of the hot springs - whose spiritual source is in our lower impulse - is not considered true fire.
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. G'matriya Match
7. Chizuk V'Idud
8. Torah from Nature
9. Beit HaMikdash Previews
10. Who was Eisav?
11. 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 Where is the exact place to put the tefillin shel rosh? It appears that many men put them too low in front, and no one says anything!
A There is nothing new under the sun. Rav Kook wrote a pamphlet called "Chavosh P'er" to strengthen the fulfillment of the mitzva of tefillin. His main complaint was that men wear the tefillin shel rosh too low on their heads, and urged community leaders to rectify the matter.
The lowest part of the tefillin may go no lower than where the roots of the hairline grow from (Shulchan Aruch, Orach Chayim 27:9). If the front is suspended, one draws an imaginary line to where it would touch. The gemara (Menachot 37a) learns (as opposed to the Tzedukim) that the Torah, although instructing "bein einecha," refers to the part of the head that can be shaved, not the forehead.

There is a machloket rishonim whether the upper part of the tefillin (where they are fastened) can be placed anywhere on the top of the head or only on the front half. The gemara (ibid.) talks about putting tefillin on, or up to and including, the place of a baby's soft spot (see Beit Yosef, OC 27 and Biur Halacha on 27:9). The most stringent opinion is that the tefillin must fit in the first 4 finger-widths (or slightly more) of the head, starting from the hairline (see Kaf Hachayim 27:41). This is based on the gemara that there is room on the head to place two pairs of tefillin (Eruvin 95b), assuming a minimum of two finger-widths for tefillin (see Mishna Berura 32:189). Poskim agree that it is more crucial that the tefillin not be even slightly too low than not to be where it is arguably too high (Chavosh P'er, 2; Biur Halacha, ibid.).

Why do so many men put their tefillin too low or too close for comfort? When large tefillin are fastened (by their higher part) so that they feel secure on the head, the bottom will be quite low. (While it is easier to make big tefillin that are mehudar, ones that are too big can cause problems of improper placement.) What usually happens is that people are fitted when they get new tefillin or retzuot, expecting that they are set for life. But the retzuot stretch over time and the tefillin get lower. Few people know how to adjust the knot to compensate and many don't know that this is periodically necessary. They assume all is well and that the tefillin look low because of a receding hairline. (We do follow the original hairline, but many exaggerate how low it was).

It is important to correct people whose tefillin slip down and certainly those whose retzuot are so loose that they may not have fulfilled the mitzva in years and make a beracha l'vatala daily (see Rav Kook's appeal). However, one must be very careful how he corrects others (see Rashi, Vayikra 19:17). It's best if the rabbi periodically urges men to ask him to check and/or adjust. If this isn't done, an individual may have little choice but to gently approach those who need help. For some, it pays to leave an anonymous note. One can ask others if they want their kesher adjusted (preferable to, "Your tefillin are on wrong").

To make the shel rosh loop smaller takes just a little dexterity. One loosens the knot and slides the strap, but doesn't undo the knot.
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receiveHemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

Hasidic Wisdom by Simcha Raz (Elkins)
Rivka knew that it would be difficult for Yaakov to tell a lie, because Yaakov was honest by nature — thus the verse, “Be true to Yaakov”. (Micha 7:20)
That is why she dressed him in the clothing of Eisav.
Because when one dresses like Eisav, one assimilates a small measure of his disposition.
Rabbi Naftali of Ropshitz

Rite and Reason by Shmuel Pinchas Gelbard
It is customary to light the Chanuka lights in Shul every evening (Shulchan Aruch).
Reason: To publicize the miracle. Since not everyone is able to fulfill the mitzva the way our Sages originally decreed by placing the Chanuka lights outside the door of his house. The Sages hence instituted the custom to also light Chanuka lights in shul.

Reason: For the sake of travelers who do not have their own home in which to light the Chanuka lights. This is similar to the long established practice of reciting kiddush in shul. (Beis Yosef)

Reason: So that those who are not knowledgeable and not diligent in performing the mitzva might also fulfill their obligation.

Reason: To recall the Menora in the Beit HaMikdash.

Reason: To remind the congregation of the correct number of lights which should be lit at home (Keser Shem Tov).

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Yechezkel Landau, the Noda B’Yehudah, was totally opposed to the use of kemeiyot - kabbalistic texts written on parchment for the purpose of protecting or curing the wearer. Only once did he violate his rule never to give kemeiyot. A woman in Prague, where he was the rav, became convinced that she was mortally ill and only a kemeiyah from R’ Yechezkel would cure her. The doctors could find nothing wrong with her, yet the woman wasted away day by day.

Finally, her husband came to R’ Yechezkel and begged him to make an exception to his rule against writing kemeiyot. R’ Yechezkel agreed and entered his private chambers where he took a piece of blank parchment, rolled it up in cloth, and brought it out to the waiting husband. “Tell your wife she is to wear this on a chain around her neck for thirty days,” he told the husband. “After thirty days, she is to take off the kemeiyah and unwrap it. If the writing on the parchment has vanished, she may rest assured that she has been cured.”
The woman did as instructed, and when she unwrapped the parchment thirty days later, she found it was blank. She soon made a full recovery.

We should pray to G-d to give us what we lack the sense to pray for, and not to give us what we lack the sense not to pray for. From A Candle by Day by Rabbi Shraga Silverstein

G'matriya Match
Yitzchak tells Eisav that his brother (Yaakov) came B’MIRMA. Rashi says that it means B’CHOCHMA, with cleverness. Some commentaries explain that Yaakov gave Yitzchak the Korban Pesach to eat and therefore Yitzchak would not be able to eat any of the food that Eisav prepared. R’ Wolf of Strikov points out that the G’matriya of B’MIRMA, 2+ 40+200+40+5 = 287. The G’matriya of AFIKOMAN (here referring to the K.P. after which no further eating is allowed) is 1+ 80+10+100+6+40+50 = 287.

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively) • Land of Plenty
"May God give you of the dew of the heavens and of the fatness of the earth, and abundant grain and wine." (Bereishis 27:28)
Midrash Rabbah (Bereishis 66:3) expounds this blessing allegorically in three different ways, which may be seen as corresponding to three different periods in Jewish history: the period of forty years in the wilderness; the period of residence in the Land of Israel; and the period of exile. In the wilderness, the dew referred to the mannah, the fatness of the earth to Miriam’s well, abundant grain to the young men who would enter Eretz Yisroel, and abundant wine to young Jewish maidens. In Eretz Yisrael, the dew was interpreted as a reference to Jerusalem, the fatness of the land a reference to sacrificial offerings, abundant grain a reference to the First Fruits, and abundant wine a reference to the wine libations. During the exile, the dew alludes to Torah, the fatness of the earth alludes to Mishnah, abundant grain alludes to Talmud, and abundant wine alludes to Midrash.

However, it may be suggested that the ultimate and literal fulfillment of Yitzchak’s blessing will be realized as a precursor to 'Kibbutz Galuyot' - Ingathering of the Exiles - as the Talmud teaches regarding the order of the blessings in the Amidah:
Why did they place the blessing regarding 'Ingathering of the Exiles' after the 'Blessing of the Years'? For it says (Yechezkel 36:8): "But you, O mountains of Israel, will give forth your branch and bear your fruit for My people, Israel, for they are soon to come."
In advance of the return of the exiles, the Land of Israel will give forth its produce in great and glorious abundance. This blessing is being witnessed in our very days. - Rabbi Pinchas Winston, Jerusalem

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

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • One more column on RATITES
Kiwiss are the smallest of the ratites, and are the smallest of all flightless birds. (There are other flightless birds that are not ratites, e.g. penguin.)

Kiwis are native to New Zealand and come in six flavors (species and varieties, that is): Little Spotted Kiwi, Great Spotted Kiwi, Okarito Brown Kiwi, North Island Brown Kiwi, Southern Tokoeka, Haast Tokoeka.

Kiwis are mostly nocturnal, (active at night). They sleep in burrows in the ground by day. Kiwis have poor eyesight and are bothered by bright light.

Kiwi eggs are huge relative to the size of the kiwi, weighing about ¼ of the bird itself. Although ostrich eggs are much bigger - the largest of any bird in the world, kiwi eggs are the largest propor- tional to the size of the bird.
Female kiwis are bigger than the males.
Kiwi feathers are very soft and hair-like. They also have wiskers which help them navagate in the dark.
Kiwis have a very long bill, with nostrils at the end. They are one of the only birds with a sense of smell. They also have well- developed hearing.
Kiwis have very powerful legs which are used for digging burrows and for fighting. Each foot have four clawed toes. Its tiny wings also end in claws.
Kiwis have their own characteristic sound, like a shrill or a prolonged whistle. When agitated a kiwi can growl and hiss.
Kiwis eat insects and plants, but their main diet is worms which they root out with their long bills.
Kiwis usually mate for life, which can be as long as 30-40 years.
The main predator of the kiwi is the weasel a.k.a. stoat.
Kiwis are threatened(slightly better than endangered)

Aliya L’Regel, the Beit HaMikdash,and the Creation of National Unity
R. Shmuel David Luzzato, Hebrew philologist, Kabbalist, poet, and Biblical exegete, was born in Triest in 1800 and died in Padua, Italy in 1865. Known to students of Torah and Tanach as the SHADAL, he wrote a brilliant commentary - which deserves to be far more well known than it is - to the Torah, Yermiyahu, Yechezkel, Mishlei (Proverbs) and Iyov (Job).

As we have mentioned in a previous article, the Ramban analyzes the psychological effects of Hakravat Korbanot on the Ba'al Hakorban (the person offering the sacrifice) on the individual level. The SHADAL, on the other hand, examines the influence of the one central Beit HaBechirah - the Chosen House - as the place of sacrifice for K'lal Yisrael on a national level. The following thoughts of the SHADAL are culled from his commentary on Vayikra 1:1.

"The Torah commanded us that not everyone should build a Bamah, a private altar for himself, instead the entire people should bring their offerings to one special Divinely Chosen Place. And this restriction was not - G-d forbid - merely to limit the Korbanot as much as possible (as per the Rambam). On the contrary! This ruling was promulgated for the welfare of the nation, to help improve the personal qualities of the people and for the preservation of the true faith."

"When all the people ascend together to one central Sanctuary, all Israel gathers in one place and their hearts are united in brotherhood - an eternal band of brothers. This unity prevents every tribe and every family from going off on its own path. If every Israelite built his own private Bamah, everyone would begin to think that only his own particular Korban was acceptable to G-d. As a result, he would cease to concern himself with the welfare of the rest of the people. However the Torah teaches that there should be recompense for the entire people together because "all Israel is responsible for each other."

"However, if the Divine Service of the Korbanot is permitted in only one place, it is much more difficult to corrupt because the entire nation would have to agree to it. Korbanot Tzibbur, the Divinely ordained T’midim and Mussafim on behalf of the whole nation, are for all Israel to sanctify themselves collectively. In this way the Korbanot Tzibbur firmly implant in the hearts of the people the recognition that G-d "dwells" among them and that He is their King."

The sages interpreted the Biblical pasuk, "All the rivers run into the sea, yet the sea is not full", as referring to the mass movement of Israelites to Jerusalem and the Beit HaMikdash during the time of the Shalosh Regalim - the three pilgrimage festivals; Sukkot, Pesach and Shavu'ot. "All the rivers run into the sea" - all Israelites gather in one place when they go on pilgrimage to Jerusalem three times a year, "yet the sea is not full." - yet Jerusalem is never completely full." Philo, the Jewish- Hellenist philosopher of Alexandria, described this phenomenon, unique in the ancient world. "Tens of thousands of people from thousands of cities flow to the Beit HaMikdash every holiday, from the east, from the west, from the north, and from the south."

There are references in the Tana'itic literature, the writings of Josephus, and other records from the period mentioning Olei Regel ascending to Jerusalem not only from Eretz Yisrael but from all parts of the then known world. The sages even relaxed the purity laws somewhat to enable the thousands of Olei Regel from Chutz La'aretz to participate more fully in the celebrations. Josephus mentions how the Jews of Bavel would first bring their half shekels - "which everyone, by the custom of our country offers to G-d" to Nehardea and Netzivin (where in the future great Talmudic academies would arise). Josephus continues, "And then at the proper time, they were sent to Jerusalem and many tens of thousands of men undertook to transport of these donations." The Mishna notes that the half-shekel contributions of Babylonian Jewry arrived not long before Sukkot. These "tens of thousand of men" who annually escorted the shipment of half shekels from Chutz La'aretz yearly, were clearly also Olei Regel.

Once in Jerusalem the multitudes of Olei Regel were quartered in tents; they stayed in courtyards, they camped on people's roofs and many Jewish communities abroad maintained synagogue - hostels in Jerusalem for the use of pilgrims from their own area. And the many Olei Regel who were accommodated with local families were in for a pleasant surprise; the Jerusalemites offered free hospitality! No price gouging! What good will that must have engendered! The feeling was that Yerushalyim belonged not only to its inhabitants but to K'lal Yisrael!

There is no question that the influx of vast numbers of Jews coming into Jerusalem from all over the world to observe together the Mitzvot connected with the Regalim in the ONE Beit HaMikdash was an enriching spiritual experience and greatly strength- ened the feeling of national unity and mutual responsibility.

Perkei Avot tells us that one of the "Ten miracles which were wrought for our fathers (in the days) of the Temple" was that, "No one said to their fellow, 'This place is too narrow - too crowded - for me to stay in Jerusalem.'" Imagine the incredible crowds of people pushing, shoving and jostling each other in the narrow alleyways. Picture the tight quarters, insufficient sanitation facilities, jam-packed markets and long lines of sweaty people, earthenware jugs or leather bags in hand, waiting to draw water from wells. Imagine the quiet but very patient multitudes standing in the sun with their Korbanot in the packed Beit HaMikdash.

Apparently the Olei Regel were so caught up in the Chavayah of being in Yerushalyim and experiencing the Kedusha of the Beit HaBechirah - the Chosen House - that it simply did not occur to anyone to complain. That was the real miracle. May we soon be privileged to have the same Chavayah.

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.

Who was Eisav? • The following comments from the Talmud and Midrash are from the book ISHEI HATANACH by Yisrael Yitzchak Chasida
The Midrash says that Eisav greatly resembled Yitzchak physically.
The Gemara says that Eisav did not rebel during Avraham's lifetime (which was cut short by 5 years - 175 and not the 180 that Yizchak reached so that Avraham would not see Eisav's wickedness).
Targum Yonatan says that Eisav killed Nimrod (and took his special garment - some say it was the leather garment made by G-d for Adam & Chava).
The Midrash says that Eisav encouraged his grandson Amalek to take revenge against the children of Yaakov, since he did not succeed in vanquishing Yaakov.
The Zohar says that there was never a person who so honored his father as did Eisav to Yitzchak. This earned him domination in this world. Targum Yonatan adds that Eisav's honoring of Yizchak is what caused Yaakov to fear him, especially since he (Yaakov) spent so many years away from his father.
The Zohar says that Eisav's tears at losing the bracha caused Bnei Yisrael to go into Galut.

From the Desk of the Director
Parshat Toldot presents us with one our favorite stories, the birth of the twins Ya'akov and Esav and the subsequent transference of the birthright from Esav to Ya'akov. The plot unfolds like a narrative tale in which the good guys finally triumph.
However, this episode is more than a passing adventure. It symbolizes the underlying historical process that the Jewish people have experienced through- out the eons of time. It represents the battle of two basic cosmic forces that have vied with each other since the emergence of civilization. It is indicative of the irreconcilable ideological clash between Israel and Edom.
In the account of the creation of Adam, Rashi noted that it was no accident that Man was created from both "the dust of the earth" and the "breath of G-d." For Man is a microcosm of these battling forces. For some, base passions prevail; for others, the positive spiritual powers within predominate. Ruddy Esav, whose hands were sullied with blood, was evil incar- nate, guile personified. Ya'akov, in con- trast, represented goodness, purity in thought and deed.
Even before birth, the battle for supremacy began; the unborn twins agitated inside Rebecca's womb. Then, at birth, Ya'akov clasped Esav's foot as he emerged from his mother, as if in protest at Esav's immedi- ate ascendancy. The happy end is that "the elder shall serve the younger" (Breishit 25:23). The Talmud, however, reminds us that when one power falls the other will rise (Megilla 6a). Clearly, this essential historical truth must give us timely food for thought.
Shabbat Shalom, Menachem Persoff, Director, Israel Center

Towards Better Davening and Torah Reading
Column #47. Contents of this weekly column are (mostly) based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading.
Proper phrasing seems to be a popular topic. Here are some more TT reader comments.
On the second bracha before SH’MA of Arvit, “proof” that it should be OHEIV pause AMO YISRA’EL can be seen in the S’fardi version of the bracha. They say: OHEIV ET AMO YISRA’EL. Thank you new father DR for this point.
Before we get to the next reader’s comment, I must repeat something we’ve said before about this column. It isn’t for everyone. There are people who skip right over it as they browse through Torah Tidbits, perhaps after having gotten a bad headache from attempting a column at one time. On the other hand, there are people who love it. I do; that’s why I started this column in TT in the first place. But I’m a rank amateur compared to some of the people I’ve met who light up to this subject. I sit at the dust of their feet and try to absorb and understand the wisdom they are trying to share. And then I can try to present it in the pages of TT, in the hopes that there are others who will also appreciate the fine tuning that we are trying to accomplish with this column (and other features of TT as well).
With that said, let’s take a deeper look at HAMELECH (HA)YOSHEIV... courtesy of DL, whom I thank so much for this contribution.
Here’s the issue. The King (Who) sits... AL KISEI RAM V’NISA. Depending upon where a pause is made, there are two ways to understand this sentence. What is the phrase RAM V’NISA (high and exalted) modifying? Is the intention that G-d is RAM V’NISA, or is the throne upon which He sits high and exalted? Is it to be read, HAMELECH (HA)YOSHEIV pause AL KISEI RAM V’NISA or is it HAMELECH (HA)YOSEIV AL KISEI pause RAM V’NISA?
Last week, following PPR’s suggestion, we looked at Yeshayahu 57:15, where G-d is described as RAM V’NISA and as SHOCHEIN AD. This implies that the part in davening should parallel the pasuk, giving HAMELECH (HA)YOSHEIV AL KISEI, the King (Who) sits on a throne, He is RAM V’NISA and SHOCHEIN AD (and MAROM and KADOSH) — effectively linking the HAMELECH sentence with the SHOCHEIN AD sentence, even though there is a switch of SHALI’ACH TZIBUR between them on Shabbat, which sort of divides between the two statements. (Interesting that on Yom Tov, the two sentences are not split up, because the SHA”TZ for SHACHARIT begins with HA’KEIL.
DL agrees that if the source of RAM V’NISA is 57:15, then the phrase definitely applies to G-d and the comma that Rinat Yisrael siddur (and others?) puts between KISEI and RAM is justified.
But there is another source for the phrase, also from Yeshayahu — namely, 6:1. There, Yeshayahu is saying that in the year that Uziyahu the king died, he (Yeshayahu) “saw” G-d sitting on a high and exalted throne. At least that’s how some of the commentaries explain the pasuk. Malbim is of the opinion that RAM V’NISA, here too, applies to G-d.
Now we’ve got a problem. If G-d sitting on a KISEI and the adjectival phrase RAM V’NISA are borrowed by the authors of the Siddur from 57:17, then the comma belongs between KISEI and RAM. If these words are borrowed from 6:1 (it is reasonable to say this because K’DUSHA which is coming up in the davening shortly also comes from Yeshayahu 6), then it depends upon which of the commentaries is (more) correct. DL con- cludes that a careful analysis of the TROP in the p’sukim favors the opinion that RAM V’NISA do indeed apply to HaShem. But let’s say that a person who does not put the pause between KISEI and RAM has on what to rely. <mtc>

Parsha Pix
Top-left is Yaakov with his lentil stew.
Next to him is one of Yitzchak’s workers on a break from digging wells.
Continuing across the top, we come to a Serer plate. Rashi tells us that it was the first night of (the future) Pesach that Yaakov presented himself to Yitzchak for the bracha. Rivka told Yaakov to bring her two goats. Just to feed Yitzchak, you need two goats? Rashi answers that one was for the main dish and the other for Korban Pesach.
Upper-right is a king on his father’s back. The hand is pointing to the father, who would be AVIMELECH. This is not the only pun in this week’s ParshaPix, as you will see.
The rain cloud is part of the bracha that Yaakov received. The sword is part of the bracha to Eisav.
The lion cub on the map of Israel is another pun - GUR BAARETZ HAZOT. Actually, live in this Land... I wonder if we cannot use the play on words to say that one who lives in Israel needs to have some other the characteristics of a lion (cub) in order to succeed.
The tow truck is another pun - Yitzchak lived in GERAR. Tow is also a reminder of the first syllable of the name of the sedra. TO - L’DOT, rather than the more common (but mistaken) TOL-DOT.
The passport is for Yaakov who is being sent abroad by both Yitzchak and Rivka. Yitzchak never needed a passport, but Yaakov did.
The teddy bear is holding aloft the number 7 in one paw and an upraised hand in the other. There are two meanings to the name Be’er Sheva. One is from the seven sheep that Avraham gave Avimelech as a token of the covenant between them, and the other is for the oath(s) that were taken in that agreement. SHEVA has both connotations.
And in the lower-right is the Davka Judaica Graphic of Yaakov, the studious ISH TAM, dweller in the tent of Torah study, and Eisav, the ISH SADEH, the man of the field, the hunter.

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

And the envelope please...
[1] Many people say BARUCH HASHEM today, B”H. But in the Chumash, interestingly, the phrase appears only three times, and maybe another twice. A computer search in Tanach finds the phrase 27 times, five of which are in the Chumash. Of those five, three are BARUCH and the other two are B’RUCH. It was first said by NO’ACH, when he was blessing SHEIM and YEFET for their proper behavior when he (No’ach) was drunk and cursing CHAM and K’NA’AN. ELIEZER said it in acknowledgement to G-d for the success of his mission to find a suitable wife for Yitzchak. Lavan almost said it (he said B’ruch HaShem) in his invitation to Eliezer to come into his (Lavan’s) home. AVIMELECH also almost said it when he was making a deal with Yitzchak. And the third in the Torah to say B”H was Yitro when he heard all of what Moshe told him. The phrase appears many more times in NA”CH. (One of Avraham’s camels thanking Rivka for providing drinks to the camels - by Leah Zitter)
[2] For Avraham and Yishmael, Levi, K’hat, and Amram, the phrase (U)SH’NEI CHAYEI... And the years of the life of... The phrase is also used for SARA Imeinu, but it appears after her age is given. For all the others, the phrase precedes the age at death.
[3] Big E, little e, what begins with E? Egypt, Efron, and Eisav. Besides all beginning with the letter E, they are each associated with the number 400. Avraham was told by G-d that his descendants would be strangers in a strange land (Egypt) and be oppressed there for 400 years. Avraham handed over the fine sum of 400 silver shekels to Efron in order to purchase the cave and field of Machpeila. Eisav came to his encounter with Yaakov with an entourage of 400 armed men.
[4] How much? 400 silver shekels. My name is EFRON, the G’matriya of which is usually 406, based on the eight of the twelve times Efron’s name appears in the Chumash. When Avraham gave the 400 shekels L’EFRON, to Efron, his name is spelled without the VAV and the G’matriya is 400.
[5] The first part of the answer is VATAMOT, and she died. This word appears in the Chumash for Sara, D’vora the nursemaid of Rivka, Rachel, and Miriam. In each of these four cases, the Torah also tells us of burial. Sara in the Cave of Machpeila, D’vora was buried under a tree near Beit El that became known as ALON BACHUT. Rachel was buried on the road of EFRATA - Beit Lechem. And Miriam was buried in KADEISH. For only one other women is the word VATAMOT used. She was BAT-SHU’A, the wife of Yehuda. No reference is made to burial.
The three animals at the bottom of the ParshaPix are from the Haftara. They are mentioned three times as the animals slaughtered by Adoniyahu.

This week's TTriddles:
[1] R’ ShabtaI b. Meir HaKohen, Vilna, 17th cent.
[2] Yitzchak, Moshe, Mano'ach
[3] He was hairy and he had nice eyes.What was their common feature?
[4] S'guv and the twins
[5] First of the 4th, 89km

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.

You can orderHerby's Chanuka Donuts(not sufganiyot - real donuts) through the Israel Center • There will be three pick-up date (each with a deadline for ordering): Friday, November 29(order by Wed. Nov. 27, 5:00pm); Monday, December 2nd(order by Fri. Nov. 29, 12:00 noon); Thursday, December 5th(order by Tue. Dec. 3, 3:00pm) - 3NIS each: 2 types: White glazed and cinnamon/sugar glaze in bags of 6 (18NIS) or baker’s dozen (13 for 36NIS) • To place an order indicate number of bags of each quantity and flavor you want in column #, and mark [1], [2], or [3] for your preferred pick-up date in column K. Write the NIS amt in column AMT.
Name:
phone:
6 white glaze
13 white glaze
6 cinnamon/sugar
13 cinnamon/sugar
Total shekel amount:
Or you can email your order to trochel@netvision.net.il

TIYULIM and SHABBATONIM
Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing2 right away and then leaving your message.

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

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

We reserve the right to charge a cancellation fee in case of last-minute cancellations. Please speak to Sarah at the Travel Desk when making reservations. Alos...Price of a tiyul is based on a minimum number of participants.
KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU orthe Israel Center.

The next Israel Center In-House Shabbaton • Shabbat Parshat Vayishlach, Chanuka minus 7 days...and counting; Friday-Shabbat, November 22-23; A wonderful way to prepare for Chanuka while you relax before Chanuka; Guest Shiurim & Lectures, Divrei Torah, Mini-Shiurim, Oral Tidbitson Parshat HaShavua and mostly, on Chanuka
Hashkafa, Halacha, Minhag • Special Guests for this Shabbat: Rabbi Emanuel Quint and Rabbi Eddie Abramson, Additional shiurim etc. by Phil Chernofsky • HOUSING: If you live in the neighborhood OR have made your own arrangements to stay nearby, please let us know.; If you want us to arrange your housing, there are 4 possibilities: We can house you with a family in the neighborhood;You can stay at the Windmill Hotel (300 per couple, sleeping only); You can stay at the Eldan Hotel (300 per couple, sleeping only); You can stay at the Inbal Hotel (450 per couple, sleeping only); In addition, when you sign up, let us know seating preferences and special dietary and other needs. We will TRY to accommodate. • 200NIS for members • 220NIS for non-members; Limited number of participants — reserve NOW; Call Ita Rochel 566-7787 ext. 204 to inquire and/or reserve • Candle lighting is 4:02pm • Mincha at 4:10pm

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

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

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

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

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

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

Travel Desk Specials: For reservations at the hotels listed below or any other Israeli hotels,please call Sarah directly at the Travel Desk 566 7787, ext. 249.She'll be happy to accomodate you with any of your requests.
LAST MINUTE SPECIAL • Sheraton Moriah Dead Sea, Valid for November 10-14, Deluxe room: 670NIS per couple, per night, H/B
Princess, Eilat - valid 17-21, Mid-week, two-night package, 1140NIS per couple B/B
Dan Pearl, Jerusalem - valid Nov. 21-23, 28-30, 2-night Weekend (THU-SAT or FRI-SUN), 1325NIS per couple - F/B for Shabbat; B/B for the other day
Inbal, Jerusalem, valid thru NOV 23, SHABBAT, 1150NIS per couple F/B
David Citadel, Jerusalem, valid thru NOV 28; 1650NIS per couple for 2 nights, B/B, Alcove deluxe double room; complimentary bottle of wine
Sheraton-Plaza, Jerusalem, valid Nov. 8-9, 15-16, 1050NIS per couple - F/B for Shabbat
Sheraton Moriah, Eilat, valid Nov. 10-14, 17-21; 2-nights mid-week, 1520NIS per couple, one night B/B, one night H/B; Seaview rooms with private jacuzzi, includes one free massage each
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 TT543
"Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for Israel

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

Shabbat Day
Shabbat afternoon (To’l’dot), November 9th, 3:00pm (Mincha, 4:00pm) • Parshat HaShavua with Rabbi Nosson Lobel

Motza’ei Shabbat
Nov. 9, 8:30pm • What the Torah and Jewish Sources say about...Evolution, Dinosaurs, and Neanderthal Man with Rabbi Ephraim Sprecher
Motza'ei Shabbat, November 9, 8:30pm, Four Scenes from a Family, Interactive Family Theater at Beit Gesher, 10 King David st. 50/60/30NIS, Advance Ticket Purchase a must! call 5667787 x 261 for more information

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
CLOSED THIS WEEK • N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Sunday Nov. 10, 5-10pm: Exploring the Mitzva of giving counsel, call Rachel Frumin for more inforamtion: 054 799 441
SUNDAYS 9:00pm at the Israel Center - Meor Aynayim Therapy Center in conjuction with Young Olim United and the Israel Center presents: Problem Solving Theater: Improv with a twist, starring the Mother & Son Team, Chana Cohen and Yosef Simcha • 25NIS (Bring a friend and it’s 15NIS each), YOU members 10NIS • for family and friends of all ages • For more information contact women613@aol.com

MONDAY
9:15am • Excursions into the World of Nevi'im with Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
10:30am (men &women) • Rambam's 13 Principles • Rabbi Zev Leff
11:36am (Nov. 11) (men & women) Jewish History - Bayit Sheni period: Agrippa I - At last a king for Eretz Yisrael with 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, NOV 11th - 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 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 • Insights into Chanuka • Dr. Hayim Abramson
9:55am • Halacha and Practices of Chanukah • 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
Beginning Tuesday, Nov. 19, Mother-Daughter Bat Mitzvah Course: For more info. please call: 5667787 x 261
Tuesday, Novemver 12, 8:00pm, Enhancing Chemotherapy and Reducing Side-Effects: a holistic approach by Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospita

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
Our first unit: Judaism and Medical Ethics; Wed. Nov. 13: "The Beginnings of Life" A discussion in the light of current technology and the reproductive function Included will be discussion of fertility treatments, and the option of ending a pregnancy
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
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS members/25NIS non-members
Wednesday, November 13, 4:30-9:30pm • Root & Branch Association in cooperation with the Israel Center; Root & Branch Lecture Series
4:30pm: Coming Alliance Between Israel and Post-Khomeini Iran by Mr. Ashkan Avishan, Iranian emigre, historian, author
6:00pm: Early Christianity and the Noahide Laws by Reverend Dr. Geert Cohen Stuart, author
7:15pm: The Double Tetrahedron and the Creation: How the Magen David (Star of David) is found in the Molecular Structure of Water, Soil and Many Other Important Elements for Life by Dr. Avraham Karltheodor Schmidt
8:30pm: Today's Return to Judaism of the B'nai Anusim (descendents of Jews expelled from Spain and Portugal 500 years ago) by Yaffa Batya da Costa
Info: rb@rb.org.il • All in English • NIS25 per person (for any and all lectures) • Refreshments (and dinner) on sale at the Israel Center Cafe
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 • 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
Thursday, November 14th, 8:00pm • Video & Discussion on "Loving What Is" Doing “The Work” of Byron Katie' A method that helps people overcome judgementalness, anger and resentment towards others • Presenter: Dr. Moshe Dann
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
Opening Sunday November 10, the Arnold Abroms Memorial Lending Library: Hours - SUN., MON & WED: 10-5, TUES: - 10-4; THURS: 1-3,MON & WED eve.: 5-8pm
Sunday, November 17, 8:00pm, Halachic Estate Planning, Kosher Wills with Rabbi Dr. Benzion Greenberger
Tuesdays, November 19 & 26, 8:00pm: Jewish Insights into Marital Intimacy and Sexuality with Dr. David S. Ribner and Rabbi Daivd J. Derovan
Thursday, November 21st, 8:00pm • Is Bin Laden Jewish? There are numerous groups all over the world claiming Jewish Identity. Shimon Matlofsky speaks about his new book Jewish Identities Real and Imagined
Shabbat Parshat Vayishlach, November 22-23 • In-House Shabbaton see tiyul section for details
Motza’ei Shabbat Parshat Vayishlach, November 23, 8:30pm • Chanuka from the Torah... Where? with Rabbi Yaakov Moshe Poupko
Hold this date: Sunday, November 24th • Workshop for Dating Advisors with Rosie Einhorn and Sherry Zimmerman • Sunday, November 24.6:45-10:00pm. (75NIS)
Watch for announcements and details of our special Chanuka programs at the Israel Center

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