Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #544
Ranges are for THU-THU, 9 - 16 Kislev, November 14 - 21
Candle lighting - 4:05pm (Earliest (Plag) - 3:34pm)
Havdala - 5:20pm (Rabbeinu Tam - 5:55pm)
Earliest Shacharit 5:14-5:19am
Sunrise - 6:06-6:12am
Sof Z'man Kri'at Sh'ma - 8:44-8:48am (7:58-8:01am)
Sof Z'man Shacharit - 9:37-9:40am (9:06-9:09am)
Chatzot (halachic noon) - 11:23½-11:25pm
Mincha Gedola (earliest Mincha) - 11:54-11:55am
Plag Mincha - 3:34½-3:32pm
Sunset - 4:45½-4:42pm (4:40½-4:37pm)

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...

Here one of the reasons that thiscolumn exists. Last Motza’ei Shabbat was the first opportunity for Kiddush L’vana (for the 3-day after the Molad minhag), but it has totally cloudy (at least in Jerusalem). Many people who would have said K.L. then might not have remembered to say it on subsequent evenings. So here’s a reminder.

The molad of Kislev was Tue. morning, Nov. 5, 8:02am. By the time you read these words, the range of time for saying K.L. will have begun according to all opinions.

What concerns us now is the last op for K.L. This is especially important because of the potential for many cloudy nights during the winter. Last op for K.L. is 14d 18h 22m after the announced Molad. This month that works out to Wednesday, November 20th, 2:24am. In other words, try for K.L. this Motza”Sh (or even tonight if this is Thu. that you are reading these words). If not, you have all Sun. & Mon. nights, and Tue. night until 2:24am. This deadline should be adjusted for different time zones.

Four – Who Knows Four?
We know FOUR – as Uncle Moishy puts it – FOUR are the MOTHERS... Sara is mentioned in the Book of B’reishit 37 times and another 18 times as Sarai. That’s 55 times compared to 192 times that Avraham is mentioned, without and with the HEI. Rivka is mentioned 30 times; Yitzchak is mentioned 81 times. Rachel and Leah are mentioned 42 and 33 times respectively; Yaakov is mentioned 181 times and another 30 times as Yisrael (not counting the use of Yisrael for the pre- nation). That’s 160 mentions of the IMAHOT in B’reishit, compared to 484 references to the AVOT.

Yet without the bold initiatives of the Mothers – without consulting their husbands, without their husbands knowing, and sometimes in defiance of their husbands – there would be no AVOT, because there would be no Nation of Israel.

Sara Imeinu gives her handmaiden to Avraham – at the risk of humiliation – in order that Avraham should father a child and have a chance at becoming the progenitor of a great nation, as G-d had promised. She subsequently tells Avraham to send Yishmael and Hagar away, because she now knows that Yishmael is an impediment to the ful- fillment of that very same promise. She does this at the risk of alienating Avraham, to say the least. As we know, G-d commanded Avraham to listen to Sara.

Rivka Imeinu risked being cursed by Yitzchak (and perhaps being killed by Eisav) by orchestrating the deception of Yitzchak in order that Yaakov should receive the bracha that was his.

Although Lavan was the prime deceiver when it came to Yaakov’s marriage, the “switch” would not have worked without the cooperation of Rachel and Leah. Our Sages tell us that their deci- sion that allowed Leah also to be married to Yaakov was guided not only be Rachel’s feelings of compassion towards Leah (that she shouldn’t be “stuck” with Eisav). They both “knew” (with the help of RU’ACH HAKODESH, Divine inspiration, intuition, instinct - something) that both of them (and their SH’FACHOT, Bilha and Zilpa) were necessary and destined to be the progenitors of the Jewish People.

This was the same “knowledge” that guided Rivka to arrange for Yaakov to receive the bracha. And this was the same “knowledge” that guided Sara to do what she did.

The Jewish Nation would not - could not - have come into existence were it not for the bold actions of the IMAHOT. We owe them everything. Of course we also owe our very existence to the AVOT, but in the instances referred to here, the direction that the AVOT might have taken - Avraham with Yishmael, Yitzchak with Eisav, and Yaakov marrying only Rachel - could have doomed us before we existed.

Sedra-Stats
7th of 54 sedras; 7th of 12 in B'reishit
Written on 235.3 lines in a Sefer Torah, ranks 12
Vayeitzei is one single long (closed) Parsha, which fits with the fact that it is a continuation of the To'l'dot story. It is the Torah’s longest closed parsha, and second only to the open parsha that is all of Mikeitz (254.6 lines)
148 p'sukim - rank: 6th (3rd)
2021 words - ranks 4th (3rd)
7512 letters - ranks 5th (3rd)
The 3 longest sedras (in p'sukim) are in Bamidbar; the next 6 are from B'reishit. Counting words and letters, 4 of the top 6 in the Torah are in B'reishit. Specifically, NASO is the longest sedra in all 3 categories. Pinchas, BaMidbar, No'ach, and Vayishlach all have more p'sukim than Vayeitzei, but all have fewer words. On the other hand, Vayeira and Mikeitz have more words than Vayeitzei, but fewer p'sukim.

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 13 p'sukim - 28:10-22
Yaakov leaves Be'er Sheva and goes to Haran.

[SDT] There are different explanations concerning the wording of this pasuk. As to why the Torah mentions Yaakov's departure, Rashi explains that a prominent person not only influences his surroundings, but his absence from a place is also felt, in a negative way. Therefore, the Torah not only tells us that Yaakov went to Haran; it also tells us that he left Be'er Sheva, and his absence was felt - even though Yitzchak (and Rivka) remained there. (Perhaps, especially because Yitzchak and Rivka remained in Be’er Sheva - they would feel Yaakov’s absence the most!)

Another explanation - In leaving Be'er Sheva, Yaakov was fulfilling the wishes of his mother Rivka, who feared that Eisav would kill Yaakov if he remained. In going to Haran, Yaakov was fulfilling the wishes of his father, Yitzchak, who sent him there to find a suitable wife. The pasuk tells us of Yaakov's departure from Be'erSheva AND his journey to Haran, to show us that it was important to satisfy the wishes of BOTH his parents.

He encounters "The Place" (it is unidentified in the text, but is traditionally considered to be Har Moriah, the site of the Akeida, and the location of the future Beit HaMikdash) and stays the night. He dreams of a ladder with its feet planted in the ground and whose top reaches the heavens. Angels are ascending and descending the ladder.

[SDT] The S'fat Emet points out that the ladder in Yaakov's dream is described first as having its feet planted on the ground (representing worldliness and/or basic decency) and then its head reaching the heavens (representing spiritual pursuits). This is consistent with the famous maxim from Pirkei Avot - Derech Eretz Kodma laTorah, worldliness precedes Torah.

[SDT] This represents the "Changing of the Guard". Angels that accompanied Yaakov in Eretz Yisrael are not the same as those outside Israel, just as Shabbat angels differ from those of weekdays. Our weekly counterpart to Yaakov's dream is the Friday night song, Shalom Aleichem, which refers to the changing of the angels.

[SDT] Commentaries point out that G-d was "standing watch" over Yaakov because there was a gap between the ascension of the angels and the descending of the new ones - OLIM (and then) V'YORDIM BO. (Note the difference with our Friday night: We first welcome the Shabbat angels with BO’I V’SHALOM, come in peace, and then we say farewekk to the weekday angels with TZEITCHEM L’SHALOM.

[SDT] A person should realize that wealth is not permanent; it can be lost as easily as it is gained. Therefore, if one is blessed with wealth, he should use it wisely, constructively, charitably. This idea is symbolized by the ladder, and the ups and downs that take place on it - the SULAM, with the angels OLIM V'YORDIM BO. SULAM (ladder) is numerically 60+6+30+40=136. MAMON (money) is also 40+40+6+50=136. And so is ONI (poverty) 70+6+50+10=136. More... KOL, voice (prayer) and TZOM, fasting are also equal to 136, perhaps saying that prayer and petition of G-d can be effective in resulting in a blessing of wealth rather than one's being poor.

In the dream, G-d appears to Yaakov from the head of the ladder and reiterates to him the promises made to Avraham and Yitzchak.

These oft- repeated promises have consistently included the possession of the Land and the "countless" nature of their descendants. This prophecy also includes G-d's promise of protection for Yaakov on his sojourn. Yaakov awakens from his sleep and acknowledges the sanctity of the place. When Yaakov awakens in the morning, he takes the stone (formerly referred to in the plural) that was at his head, and erects it as a monument which he then anoints. He names the place Beit El. Yaakov vows allegiance to G-d.

[SDT] Shulchan Aruch, based on Midrash, says that a person should/can take a vow or make a pledge to increase and enhance performance of mitzvot and giving of tzedaka during troubled times. The precedent for this is Yaakov's vows at this "low point" in his life.

[SDT] "And I will return to my father's home and HaShem will be for me G-d." The Ramban explains the connection between Yaakov's return home with his "acquisition of G-d". The Gemara in Ketuvot states that he who lives in Eretz Yisrael is like one who has G-d; he who lives outside Israel is like one without G-d. Yaakov's return from Lavan's house to his father's was a physical as well as spiritual Aliya - as is Aliya to Eretz Yisrael in our own time.

Levi - Second Aliya - 17 p'sukim - 29:1-17
Assured of G-d's protection upon leaving the Land (something that Yaakov had reason to be unsure of), his pace quickens. Yaakov sees a well in the field, with three flocks of sheep gathered around. The well is covered by a large rock. It was the practice of the shepherds to gather at the well at the same time each day so that they would have the manpower necessary to remove the rock and then replace it after the sheep were watered. Yaakov asks the shepherds who they are and why they gather so early in the afternoon to water the sheep.

When they tell him that they work for Lavan, Yaakov asks about his well-being. The shepherds point out the approaching Rachel, daughter of Lavan. They explain to Yaakov that they must cooperate with each other in order to physically remove the stone from the well. Just then, Yaakov sees Rachel, his cousin, and approaches the rock and single-handedly removes it from the mouth of the well in order to give drink to the sheep of his uncle. Yaakov kisses Rachel and weeps bitterly. (He weeps because he sees with Ru'ach HaKodesh that they are destined not to be buried together.)

Yaakov tells Rachel who he is - what their relationship is - and she runs off to tell her father. When Lavan hears, he runs out to welcome Yaakov, and brings him home to tell "the whole story". Lavan "offers" Yaakov a job and tells him "to name his price". Lavan had two daughters - Leah, the older one and Rachel, the younger one. Leah had "weak" (sensitive) eyes and Rachel was very beautiful.

Shlishi - Third Aliya - 31 p'sukim - 29:18-30:13
Yaakov loves Rachel and offers to work for seven years in exchange for her hand in marriage. Lavan agrees and the time flies by in Yaakov's eyes because of his great excitement. At the end of the seven years, Yaakov asks that the marriage take place.
Lavan gathers the locals for the festivities and substitutes Leah for Rachel.

[SDT] Sources indicate that it was Rachel who facilitated the switch, motivated by love and compassion for her sister. Rachel gave her private "signals" to Leah to save her from a probable marriage to Eisav, Yitzchak's biological elder. This com- passion serves her descendants well many years later, when she "intercedes" before G-d following the destruction of the Beit HaMikdash. Tradition tells us that G-d "softened" the punishment with a promise of return, only after Rachel pleaded before Him. The Avot and Moshe had not succeeded in their pleas on behalf of the people.

When Yaakov confronts Lavan about the deceit, Lavan says that it is improper to marry off the younger before the older. (this is the minhag in many communities, despite the fact that its origin is Lavan.)

Yaakov agrees to work an additional seven years for Rachel. Zilpa and Bilha are the handmaidens of Leah and Rachel respectively (commentaries say they too were daughters of Lavan, from a pilegesh). Yaakov showed his obviously greater love of Rachel. As a result, G-d made Leah fertile and Rachel barren.

Next the Torah tells us, in rapid succession, of the births of Reuven, Shimon, Levi, and Yehuda. Leah names each son (Levi was named by Yaakov or perhaps by an angel) with a name that expresses her thanks to G-d and her feelings under the unusual circum- stances of her life.

Rachel, jealous of Leah, complains to Yaakov that she has no children. Yaakov gets angry with her, saying that it is G-d's doing, not his.
Rachel gives Bilha to Yaakov to have children whom she will raise as her own. Dan and Naftali are born. Leah, realizing that she has stopped having children, gives Zilpa to Yaakov. Gad and Asher are the results.

[SDT] Notice the rapid fashion the Torah employs to tell us of the build-up of Yaakov's family. With Avraham and Yitzchak having such a difficult time fathering children, Yaakov has fathered 10 sons in the span of 16 p'sukim!

When Yaakov vows to return to his father's house, he adds, "and HaShem will be G-d for me. Ramban says from here we learn that he who lives in Eretz Yisrael has G-d, and he who lives in Chutz LaAretz it is as if he has no G-d.

R'vi'i - Fourth Aliya - 14 p'sukim - 30:14-27
Rachel begs Reuven to give her the special (fertility) herbs (DUDA'IM, mandrake) that he had gathered for his mother, Leah. When Leah complains to her, Rachel promises that Yaakov could sleep with her that night in exchange for the herbs. When Yaakov returns from the fields, it is Leah who goes out to greet him. G-d answers Leah's prayers of despair, and she gives birth to Yissachar and then Zevulun. Then Leah gives birth to a girl, Dina. Finally, G-d "remembers" Rachel and she too becomes pregnant. She gives birth and names her son Yosef, praying that she will have yet another son (giving her at least not fewer sons than the hand- maidens had).

After Yosef is born, Yaakov asks his leave of Lavan. He desires to return to his fathers' home. He asks for his wives, children, and compensation for all the work he has done for Lavan. Lavan acknowledges that he has been blessed because of Yaakov.

Chamishi - Fifth Aliya - 32 p'sukim - 30:28-31:16
They make an arrangement by which Yaakov will receive his wages. Lavan repeatedly attempts to minimize the births of the goats and sheep that will be Yaakov's. G-d has other plans and Yaakov becomes very wealthy. The details of the speckled, banded, spotted animals and how which gave birth to what, is very obscure. The bottom line is that Lavan attempts to cheat Yaakov (again) and is completely unsuccessful.

Lavan's sons feel as if Yaakov has cheated their father.

G-d tells Yaakov to return to his birthplace. Yaakov calls to his wives and explains the situation to them. He tells them of being instructed by an angel as to what to do with the animals. Rachel and Leah feel as strangers in their father's house and are prepared to do as G-d commands.

Shishi - Sixth Aliya - 26 p'sukim - 31:17-42
Yaakov prepares to leave. Meanwhile, Rachel takes her father's terafim in his absence. When Lavan becomes aware of Yaakov's departure, he sets out in pursuit. G-d appears to Lavan in a dream and warns him not to harm Yaakov in any way. When Lavan catches up to Yaakov, he confronts him about the unannounced departure and the missing terafim.

Rav Aryeh Kaplan z”l in The Living Torah, expains Terafim according to different opinions. Some say they were idols that were worshiped. This opinion adds that Rachel took them to save her father from the sin of idolatry. Others are of the opinion that they were meditative devices that would enable Lavan to divine the whereabouts of Yaakov. Thus Rachel’s motive was to prevent Lavan from pursuing Yaakov and family.

Yaakov answers in kind, expressing his anger at Lavan's repeated attempts to cheat him. As to the terafim, Yaakov permits Lavan to search for them and boldly declares that the one who took them shall not live. Lavan fails to find his terafim because Rachel convinces him not to search her person or belongings. Had it not been for G-d's protection, Yaakov tells Lavan, you would have left me with nothing.

KI VARACH... The Midrash, based on the same phrase being used, says that it was Amalek who told Lavan that Yaakov fled, and later told Par'o that Bnei Yisrael did so too.

Sh'vi'i - Seventh Aliya - 15 p'sukim - 31:43-32:3
Lavan answers that the women are his daughters, that the children are his children, and the animals are his as well. Yaakov and Lavan make a pact and form a mound of rocks as a sign of their agreement. Yaakov offers a sacrifice to G-d and swears to the covenant. In the morning, Lavan kisses his children and grandchildren, blesses them, and returns home.

Yaakov continues on his journey and encounters angels (of Eretz Yisrael - the sedra thus comes full circle) on the way, Yaakov names the place Machanayim.

The last 3 p'sukim are reread for the Maftir.

Haftara - 28* p'sukim -Hoshe’a 12:13-14:10
* S'faradim read the 17-pasuk portion of Hoshea that preceeds the Ashkenazi reading, 11:7-12:12.

* Some suggest concluding the haftara with Yoel 2:26-27, in order to end the haftara on a better note than Hoshea ends with.

This concluding portion of the book(let) of Hoshea begins with reference to Yaakov's journey to Aram to find (and work on behalf of) a wife (wives) - hence its obvious connection to the sedra. The prophet points out to the People of Israel their humble origins, in an attempt to put things in perspective and restore their faith and reliance upon G-d. This haftara contains SHUVA YISRAEL... from the haftara of Shabbat Shuva.

The last pasuk in Hoshea states: Whoever is wise, let him understand this... The ways of G-d are straight, and the righteous will walk on them and the wicked will stumble. The Gemara explains this pasuk with the example of two people who eat Korban Pesach, one eats it AL HA'SOVA, while satisfied but not stuffed, and the other eats K.P.but he is full from his Seder meal. Amazing that the Gemara illustrates this pasuk with two people, both of whom fulfill mitzvot. The POSHEI'A is mitzva- observant! He buys a lamb, brings it as a K.P., roasts it properly - everything. Except the one little detail of AL HA'SOVA. And that brands him a sinner. There is a message in the Gemara's choice of example. A person who doesn't keep mitzvot usually knows he's not doing the right thing, but doesn't care. Let's call him a "gross poshei'a". The one referred to in the Gemara is the "subtle sinner". Seems so insignificant. Especially compared with others. But the proper way to eat K.P. requires the additional effort throughout the Seder meal to control one’s appetite. The additional Mussar- message cannot be overlooked.

This is only an example of a type of sin. Take talking in shul during davening. People who do it usually develop an attitude - hey, at least I'm davening. I come to shul. So this can't be that bad.

By choosing these examples to illustrate those who walk upright on G-d's path and those who stumble, we are to understand that a "regular" sinner will obviously stumble on the G-d's path. But the message is more subtle than that. Even a person engrossed in Torah and Mitzvot will occasionally stumble. Food for thought. Particularly appropriate in light of the fact that the Haftara speaks about T'shuva.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean

Lesson # 160 (part three) • Sales: Acquiring by Kinyan
This is the last lesson in which we discuss acquiring objects, either real estate and/or personal property by the act of performing a kinyan. In the last lesson we discussed the items that may be used for a kinyan with the understanding that the most common item used is a handkerchief. That is, the handkerchief of the buyer is handed to the seller and the seller takes hold of the handkerchief and the buyer owns the item that is being sold to him.

There are certain things that may not be used to perform a kinyan. Some of the things that may not be used to perform a kinyan are: (1) a product grown in the earth; thus fruits and vegetables may not be used as the item that is given by the buyer to the seller in exchange for the item to be acquired. (2) an article that is prohibited for a Jew to use; for example an article that was used in idolatrous worship or meat and milk that were cooked together. (3) money, whether a coin or paper money that is in circulation; a coin may not be used since its manufacture was not as a vessel but rather for currency. Thus even if a coin is used as an object, such as for a piece of jewelry, it may still not be used. However, a coin no longer in currency may be used. (4) a promissory note; a promissory note does not have intrinsic value; it represents money owing. As we shall see in a future lesson, a promissory note is not acquired by being lifted by the person to whom it is being transferred. (5) a mortgage; a mortgage too does not have intrinsic value but represents money owed by the owner of the real estate to the person to whom he owes money. and (6) flowers. They are not vessels and are generally used just for their sweet odors.
There is no agreement among the authorities whether real estate may be used as the article to perform a kinyan. The buyer gives the seller of an object a small piece of real estate belonging to the buyer in exchange for the bargained object.

The article used in a kinyan need not be worth even a perutah, which is the smallest coin of the realm. The item to be used, whether a handkerchief or any other item, may not belong to the seller. It may belong to the buyer, or the buyer's agent, or to any other person who gives his handkerchief to the seller on behalf of the buyer to perform a kinyan. Very often it belongs to a person who is witnessing the transaction. It may not, however, belong to a third party who does not give permission or who does not know that his handkerchief is being used for a kinyan on behalf of the buyer. This in spite of the fact, as stated above, that the handkerchief is invariably returned to the buyer, who can give it back to the third party. There is an opinion that takes the halachah of this last sentence even a step further and holds that even if the buyer borrowed a handkerchief, he may not use it for a kinyan without the permission of the lender of the handkerchief unless the buyer borrowed it for the specific purpose of using it for a kinyan.

The kinyan is binding even though there is no other formal act of acquiring ownership.

As was stated several times in these lessons, the kinyan action may serve one of two functions. Until now we spoke of the acquisition function, that is, when the seller takes hold of the handkerchief, the buyer owns the object that is being sold or transferred to the buyer.
The second function is where the person who performs the kinyan obligates himself to do or perhaps refrain from doing a certain act.
Assume that Reuven and Shimon want to enter into a contract whereby Reuven will paint Shimon's house starting two weeks hence, and Shimon will pay to Reuven $1,000 when the paint job is done. Reuven obligates himself to do the painting by taking hold of Shimon's handkerchief which Shimon offers to Reuven, and Shimon obligates himself to pay the $1,000 by Shimon taking hold of Reuven's handker- chief. Or else, Reuven promises to sell to Shimon 100 bushels of wheat that Reuven will grow two years hence. A thing not in existence cannot be sold. Here there is not a sale of the future wheat. Rather it is an undertaking by Reuven that he will sell the wheat. Reuven is the promisor; the subject of the promise is wheat, though it is not yet transferred. As soon as Shimon hands his handkerchief to Reuven and they have completed their discussion of the obligation of Reuven to sell, the transaction is binding upon Reuven. The other terms of the obligation. such as price, payment, and any other terms, should also have been discussed and should be incorporated into an agreement. To make Shimon bound to perform his side of the agreement, Reuven should hand a handkerchief to Shimon.

Some other matters or obligations that are effected by a kinyan include, but are not limited to, (1) an obligation where one did not exist, for example, Reuven obligates to wash Shimon's car; (2) a conditional sale, for example, Reuven will sell to Shimon Reuven's car for $1,000 if Shimon sings a song; (3) things not yet in existence, for example, Reuven will give Shimon the bookcase that Reuven will construct next week. (4) a person not yet in existence, for example, Reuven will make a crib for Shimon's son who is not yet born.

Or... one binds oneself to perform certain acts, such as to enter into a partnership, to divide commonly owned assets, to be liable as a surety, to waive one's rights or to forgive an indebtedness, to be bound by arbitration, to be bound by the rules and practices of a trade or industry, to appear before a certain Beth Din, to permit ineligible witnesses and/or judges to participate in the litigation, to act as an employee, to act as an employer, to enter into independent contractor arrangements, and many others. Actually, the list is very long and can include almost any legal arrangement into which the parties wish to enter.

In fact, in halachah, the kinyan that binds parties is the most frequent way to make agreements enforceable.

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
(2) Going to the Mikveh

In last week's column, we explained that bathing in hot water on Shabbat is forbidden, lest people come to heat the bathwater. However, bathing in cold water is permissible (though it is restricted by custom - see MB 326:21). Even so, the Shulchan Arukh specifically tells us that immersing in a mikveh for purification is permissible (SA OC 326:8).

Why would we think that this kind of bathing needs special permission?

The Talmud concludes that it is forbidden to immerse clothes on Shabbat to purify them, because this is a kind of repair. The Talmud then asks, why are we allowed to immerse? Immersion of people effects a kind of spiritual repair! (Beitza 18a) Indeed, immersing a convert on Shabbat is forbidden for this very reason - it is the repair of the human being! (Yevamot 46b)

The answer given is that onlookers won't be sure that the person is immersing for purity. Perhaps he is only hot, or dirty. It seems that while purifying ourselves on Shabbat is permissible, it is improper to make a point of it.

This reinforces what we mentioned last week: Legally, Shabbat is a day when material repair is forbidden. But at a deeper level, Shabbat as a day which is "like the World to Come" and a day when all our work is considered completed hints that even spiritual repair is not completely in character with the Shabbat. For example, vidui (the daily confession) is not recited on Shabbat, nor is tikkun chatzot.
The main work of fixing ourselves, like that of fixing our environment, is reserved for weekdays. On Shabbat we get an inkling of what it is like to achieve perfection in both our material environment and our inner character.

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

Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com

MISC section - contents:
1. Vebbe Rebbe
2. Hassidic Wisdom
3. Rite and Reason
4. Words of Wisdom; Words of Wit
5. Candle by Day
6. Chizuk V'Idud
7. Torah from Nature
8. Beit HaMikdash Previews
9. Who was Lavan?
10. A Parshat HaShavua Pre Chanuka Thought
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 Should one daven from a siddur or by heart?

A Halacha takes into account different personal natures and circumstances in dealing with the issue of where one's eyes should be during davening. As a very strict rule, one's eyes should be looking nowhere but in a siddur during davening (see strong language of Mishna Berura 95:5). Despite this fact, our rabbis knew that we would not always be able to succeed in maintaining tunnel vision. Therefore, one should not daven opposite colorful paintings or the like, which might distract him (Shulchan Aruch, Orach Chayim 90:23). It is even proper to have windows (preferably, 12) around the shul (ibid.:4) so that one who loses concentration can use them to be re-inspired. But the proper choices are between looking in a siddur and closing one's eyes. Which is better?

In truth, each has advantages. The Sha'arei Teshuva (95:1) and Mishna Berura (95:5) bring from the Zohar that it is important to have one's eyes closed. On the other hand, if they are open to allow one to look in a siddur this is legitimate (ibid.), although it is unclear whether it is as preferable (see Biur Halacha on 95:2). One of the main matters one should concentrate on during davening is to picture himself standing before the Shechina (Shulchan Aruch, OC 98:1). For many people, this is more easily achieved with closed eyes. One is also usually less susceptible to outside influences with closed eyes.

However, there is also another side to the picture. The Mishna Berura 93:2 cites the Ari z"l that it is better to look in a siddur to help one concentrate and be exact. This practical idea is perhaps of even greater impact during repetition of Shmoneh Esrei, where concentration is harder to achieve (Mishna Berura 96:9) and when one is a chazan, who is more susceptible to getting confused (ibid. 53:87).
The bottom line is that one should use the system that he has found helps his concentration (Magen Avraham 93:2; Mishna Berura 93:2; Aruch Hashulchan 93:8). (Some people employ different "tricks" to maintain focus and meaning in their tefilla, most of which are fine halachically). There are, unfortunately, communities where people consider one who davens with his eyes closed, a showoff (the halachic term is, yohara). There is value in avoiding causing such feelings (which in some cases may be correct), but one need not change his practice if he has serious difficulty concentrating with his eyes opens, even when looking at a siddur.

A factor which seems very pertinent to our discussion, especially in respect to P'sukei D'zimra and Kriat Shma, is that one should not recite p'sukim by heart (Gittin 60b). However, the Shulchan Aruch justifies the widespread practice to recite large parts of davening by heart by the fact that most people know the words well (Orach Chayim, 49). (See additional justifications for the common practice of leniency in Beit Yosef, ad loc.). On the other hand, it probably wouldn't hurt most people to look inside during those parts of the tefilla. Consider also that many grammatical mistakes are made during the davening, and careful reading of the text could help rectify some of them.

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)
It is better that I should perform the will of G-d than that G-d should perform my will.
- Rabbi Yitzchak Meir of Ger

How easy and simple this world of ours can be if only we do not give in to idleness.
And how dark and difficult it can be if we do.
- Rabbi Naftali of Ropshitz

Rite and Reason by Shmuel Pinchas Gelbard
It is customary to distribute money to the poor during the eight days of Chanuka.
Reason: This is because the Greeks tried to separate the Jewish People from Torah learning, the service of HaShem, as well as acts of lovingkindness. In response to this, our Sages enacted that we kindle the Chanuka lights, which corresponds to the Written Torah, as it says (Mishlei 6:23): “For a mitzva is like a candle and the Torah is light”. They also required us to recite Hallel, corresponding to the service of HaShem. They also ordained that TZEDAKA be given corresponding to G’milut Chasadim (acts of lovingkindness).

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
A man came to the Chafetz Chayim and asked to buy everything the Chafetz Chayim had written — except for his Shemiras HaLashon — which deals with the prohibition against speaking LASHON HARA. “I’m a businessman”, he explained, “and I simply cannot refrain from hearing or speaking LASHON HARA.”

"When I first decided to write this work”, said the Chafetz Chayim, “I asked R’ Yisrael Salanter if I should bother. Would the volume change anyone? ‘If by your writing the book, you cause one person to sigh just one time for having spoken LASHON HARA’, said R’ Yisrael, ‘it will have been well worth writing it.’”

R’ Uri of Strelisk used to say: “Man is like a tree. Just as one cannot stand staring at a tree to watch it grow, so one cannot keep a child under constant supervision. If one takes care of the tree properly — watering it, adding fertilizer, pruning and weeding it — the tree will grow by itself. So too, must one ensure that the proper atmosphere is avail- able to a child, so that he will mature on his own.”

Man’s greatest errors proceed from his hastiness to conclude that he is either all right or all wrong. His most difficult, yet most necessary task becomes one of detecting the wrong in his right and the right in his wrong. Here is where patience is his greatest virtue. From A Candle by Day by Rabbi Shraga Silverstein

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively) • DREAMS
Sleeping at the foot of Mount Moriah, Yaacov dreams: "... a ladder set on the earth and its top reached heavenward, and behold angels of G-d were ascending and descending on it, and behold, Hashem was standing over him...” (Gen. 28:12-22). He takes this dream seriously, as a promise from Hashem. In turn, he makes a vow that the rock upon which he slept will forever be "a house of G-d” (28: 22).

Yet Yaacov takes Yosef's dreams so lightly. Yosef, too, dreamt of earth and heaven -- first of sheaves, and then of the sun, the moon and the stars. What was Jacob's response? "His father scolded him” (Gen. 37:10). He rebuked Josef, at least publicly. Wherein lies the difference between Jacob's dream and Josef's dreams?

My colleague, Rabbi Philip H. Singer, and I arrived at the conclusion that, although the dreams were similar , there was one essential component missing in Josef's dreams: The Ladder, the link between earth and heaven, upon which angels could ascend and descend. A connection between heaven and earth is necessary to make a dream a reality. And in our world, the connection between heaven and earth is Torah.

Yaacov's dream which combines heaven and earth brings with it a promise to "guard you wherever you go and return you to this soil” (28: 15); to Eretz Yisrael. Dreams of heaven or earth, without this connection, can lead to jealousy, to strife, to disenchantment and to rivalry between brothers .These, in turn, may lead to expulsion from Eretz Yisrael. Eretz Yisrael without Torah - the link between heaven and earth - or for that matter, Torah without Eretz Yisrael, is an anomaly.

Rabbi Mallen Galinsky, Dean, Yeshivat Sha'alvim
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 • DUGONG
sometimes refered to as a seacow, is a large grey marine mammal which spend its entire life in the sea. Unlike whales and dolphins, dugong do not hold their breaths for long and need to surface to breathe every few minutes. Dugongs swim by moving their broad spade-like tail in an up and down motion, and by use of their two flippers. They can reach a length of 3 meters and weigh almost 500 kilo. Their skin appears smooth, but a really close view reveals a rough surface covered in pits from which grow short, thick hairs. Dugongs live in shallow coastal waters of Australia, Pacific islands, Asia, and Africa. Dugongs surface only to breathe, and never come on to land. They like to live in large herds, but due to declining numbers are often now found in smaller "family" groups of between 1 and 3 members. They have poor eyesight but sharp hearing. Females give birth underwater to a single calf every 3-7 years. The baby dugong is able to swim to the surface of the water for its first breath. The calf stays with its mother, nursing and following close by until 18-24 months of age. Dugongs reach adult size between 9 and 17 years of age, and have a lifespan similar to humans, if left alone. Dugongs are slow-moving and have little protection against predators. Being large animals, however, only large sharks, saltwater crocodiles and killer whales are a danger to them (and humans!). Males have ivory tusks used for fighting during male-male rivalry as well for uprooting seagrasses. Dugongs graze on seagrasses. These marine plants look like grass growing on a sandy sea floor in shallow, warm water. Dugongs are definitely an endanged species and are close to extinction. In modern Hebrew, the dugong is TACHASH, but it is (probably) not the same animal called TACHASH in the Torah.

Taharah, Aliya L’Regel,and the Beit HaMikdash
Midrash Tehillim, an Aggadic work - based on Tehillim (Psalms) - is frequently quoted by Rashi and numerous other Rishonim. Believed to have been completed in the latter part of the Ga'onic period, Midrash Tehillim contains many scintillating legends, parables and proverbs with ethical and Halachic maxims. In the Beit Hamikdash, it was not unlikely that some of the Tehillim were sung responsively; some of the Levi'im singing one verse and the others following with the next verse. Possibly even some of the more musical Olei Regel joined in.
Midrash Tehillim preserves a beautiful idyllic dialogue, based on the final verses of Psalm 118, between the welcoming people of Jerusalem and the Olei Regel - the Anshei Yehudah - the Jewish people as they entered Yerushalyim and the Beit Hamikdash at the time of Aliyah Leregel.

"The people of Jerusalem say, 'We beseech Thee O Lord, save us!'
Anshei Yehudah reply from without, 'We beseech Thee O Lord, prosper us!'
The people of Jerusalem say from within, 'Blessed be he who comes in the name of the Lord;'
Anshei Yehudah reply from without, 'We bless you out of the House of the Lord.'
The people of Jerusalem say from within, 'The Lord is G-d and has given us light.'
Anshei Yehudah reply from without, 'Order the festival procession with boughs, even up to the 'horns' of the altar.'
The people of Jerusalem say from within, Thou art my G-d and I will give thanks unto Thee;'
Anshei Yehudah reply from without, Thou art my G-d and I will exalt Thee.'

Then the people of Jerusalem and Anshei Yehudah join together and open their mouths in praise to the Holy One Blessed be He and sing, 'O give thanks unto the Lord, for He is good, For His mercy endures forever.'"

When a caravan of Olei Regel - pilgrims - drew near to Jerusalem, they sent messengers before them (to inform the Temple authorities of their presence)... the rulers and the prefects (the leading Kohanim and Levi'im) and the Temple treasurers went forth to meet them. According to the honor due to the Olei Regel, so did they go out."

From the descriptions in various Mishnayot and other sources, it appears that the ritually pure Olei Regel - once they entered Jerusalem - immersed again in a Mikvah, changed into fresh white garments and marched straight to the Beit Hamikdash.

The Mishna continues, "And all the craftsmen in Jerusalem used to rise up before them and greet them saying, 'Brethren, men of such and such place, you are welcome. And the flute was played before them until they reached the Har Habayit - the Temple Mount. When they reached the Azarah - the Temple Court - the Levi'im sang; 'I will exalt Thee O Lord, for Thou hast set me up and not made my enemies triumph over me.'"

This is the view which greeted the eyes of the Olei Regel as they entered Temple grounds through the open Eastern Gate. Visible is the floor of the Ezrat Nashim - the Court of the Women and the fifteen semi-circular stairs which led to the Nicanor Gate. Visible beyond the Nicanor Gate is the Duchan upon which the Levi'im stood "She'amru Shira Al Hakorban" - when they sang Tehillim and played musical instruments when the Temidin were offered twice daily. Framed by the open Nicanor Gate is the Mizbeach with the Parochet which separates the Ulam from the Heichal in the background.

While the rules of ritual purity did not normally affect lay Israelites; these laws did have to taken into account before they could go on pilgrimage to the Beit Hamikdash.

Olei Regel who were ritually impure had to arrive in Jerusalem at least a week before the advent of the Chag (Before Pesach, eight days) to undergo their purification process. They expected to be purified with the Mei Niddah - water mixed with the ashes of the Parah Adumah - in Jerusalem on the third and seventh day. Adequate facilities had to be provided.

In Jerusalem there were many "purification centers" to service the thousands of Olei Regel who were constantly entering the city. While some of the Olei Regel had previously purified themselves at home to avoid spending the extra week in Jerusalem, many did not. (The ritually pure Olei Regel were also careful to come up to Jerusalem on roads approved by the Temple authorities which were known to be free of graves and other sources of impurity which might defile them.)

To service the vast crowds of impure Olei Regel quickly and efficiently, strict organi- zation was required.

We can imagine the ritually impure Oleh Regel coming to one of the many "purity centers" in Jerusalem and registering. Once the Oleh Regel registered, he endeavored to eschew anything potentially contaminating. By avoiding contamination for three days, he initiated his purification process. Bright and early on the third day, the Oleh Regel returned for the first of his two sprinklings. Levi'im checked to make sure that he was on their list.

We can envision each "purity center" as a spacious room containing a number of "stations." A specially trained volunteer "purifier" manned each station. No doubt there were Kohanim circulating between the stations keeping a sharp eye on the proceedings. Each "purifier" held in his hand three stems of hyssop. Next to each "purifier" was a large stone barrel of Mei Niddah which had been prepared by the Kohanim. As each Oleh Regel stepped forward, the "purifier" dipped the hyssop stems into the Mei Niddah and sprinkled him with intent to purify. Even a single drop sufficed for purification and the water "worked" if it touched his body anywhere except the tongue. The Oleh Regel returned on the seventh day and was sprinkled again. Later that day, he immersed in one of the many Mikva'ot in Jerusalem.
The Oleh Regel became completely pure when the sun set. The next morning, before he would be admitted into the Temple grounds, Levi'im standing at the entrances would ask him if he was ritually pure. Now having been purified, the Oleh Regel could give an affirmative answer. May we also soon be able to give an affirmative answer.

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 Lavan?
The following comments from the Talmud and Midrash are from the book ISHEI HATANACH by Yisrael Yitzchak Chasida
The Midrash says that Lavan never would have been born had it not been for the merit of Avraham Avinu. When Sara was “remem- bered”, other barren women - including Milka - became able to conceive children.
The Zohar says that Lavan was the father of B’or, which would make him the grandfather of Bil’am. (Attempting to get rid of the Jewish People seems to run in the family.)
Rachel and Leah were twins and were 22 years old when they married Yaakov Avinu.

A Parshat HaShavua-Pre-Chanuka Thought
The basis of the following thought came from a chance meeting with RMK on a bus - you gotta love it when Torah ideas just pop up unexpectedly.
When Leah gives birth to Yehuda, her (and Yaakov’s) fourth son, she proclaims, “This time I will thank and acknowledge G-d”. That statement, in fact, is the reason for calling him Yehuda. Rashi’s comment explains the obvious question - didn’t Leah thank G-d for her first three sons? With the knowledge that Yaakov was destined to have 12 sons (something known to Leah by Ru’ach HaKodesh), she realized that a fourth son means more than her “share” (12 divided by 4 wives = 3 sons each). Okay, but the question still remains, why the enthusiastic “THIS time...”
RMK suggests that this is human nature to get most excited and appreciative to G-d for a manifestation of private- personal Divine favor. There are many things we must thank G-d for, but we react most excitedly when the thing in question is extra-special on a personal basis. Of course Leah was happy with all her children. And thankful to G-d for their births. But this fourth son meant that He did something extra just for her.
Perhaps this helps us understand the enthusiasm we show towards the Chanuka miracle of the Oil, more so than the miracle of the victory of the Chashmona’im over the Y’vanim. Of course the military victory was life- saving. Without that victory, we would have been in a very bad way. And we are infinitely thankful to G-d for the victory. But the miracle of the oil - there was something extra-special with that miracle. We would have eagerly awaited a new supply of oil, but we feel so favored by G-d, so to speak, for His departure from Nature on our behalf.
Next week’s issue of TT will contain a Chanuka insert, IY”H, and there will be other Chanuka material in the two issues following that one.

From the Desk of the Director
Parshat Vayetze tells of the famous dream Ya'akov dreamt as he was about to leave Eretz Yisrael for the alien culture of Chutz La'aretz. He put his head down in "the place" (traditionally associated with Mount Moriah) and dreamt of a ladder set on the ground whose top reached the heavens.
Interestingly, the Hebrew word for ladder - SULAM - is written as 'samech', 'lamed', 'mem', without the vowel letter 'vav'. The Hebrew value of each of these letters, respectively, is 60, 30, and 40. Rabbi Dr. Yehudah Leib Mirvis, in a discerning commentary on the dream, notes that these three numbers represent the basic units for the solar, lunar and human cycles of time.
Sixty we find in minutes and hours. In ancient chronology there are 60x60 days in a year - hence the circle of 360º- with each day consisting of 60/5 daylight hours. The calculation of 12 revolutions of the moon in 360 days leaves us with a lunar month of 30 days. Finally, forty represents the biblical figure for the number of years in a generation and the numbers of mils (miles) that a person can travel by foot in one day.
Our daily consciousness operates in a space-time dimension. So, we can direct our thoughts and actions to the mundane task of getting though the daily chores as time grinds along. Or we can focus our will on the kedusha aspects of time and space: Shabbat, Mo'adim, Tefilla, Aliya Laregel, Eretz Yisra'el, to name a few. That choice is ours. So is to dream - and to climb the ladder Heavenwards.
Shabbat Shalom, Menachem Persoff, Director, Israel Center

Towards Better Davening and Torah Reading
Column #48. 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.
Let’s do some more where-does-the-comma-go? phrases from davening.
DL (again) wrote in with a famous, disputed comma-issue. He refers us to a Tosefot in Menachot (110a) where the issue of the phrase V’ISHEI YISRA’EL in R’TZEI is mentioned. We’re dealing with the R’TZEI in the AMIDA, right before MODIM. May You find favor in Your nation Israel and in their prayers (comma), and may You restore the Service to Your Dvir (Heichal, the Beit HaMikdash) — some say we pause here — then, and the korbanot (ISHEI YISRA’EL) of Israel and their prayers may You lovingly accept with desire, and let the Service of Your nation Israel always be favorable. The other possibility is that V’ISHEI YISRA’EL belongs with the earlier phrase, And restore the Service to the Beit HaMikdash and the korbanot of Israel. That leaves UT’FILATAM, and their prayers may You lovingly accept... Tosefot leaves the question of V’ISHEI YISRA’EL unre- solved. Tur Shulchan Aruch favors connecting korbanot and prayer, and the GR”A puts the comma after V’ISHEI YISRA’EL.
So which do you do? Either follow your Siddur or choose one opinion and stick with it — you cannot really go wrong in this case. So why bring it up? Here’s one possibly reason...
A woman called the Center earlier this week to thank us for calling her attention to commas. Not to a particular comma, but to commas in general. She sort of never noticed them or paid much attention to them... Until now. With excitement and a renewed commitment to davening, this woman (and I suspect other TT readers as well) is paying more attention to the davening. And that leads to better understanding and KAVANA.
As far as R’TZEI is concerned, whichever way you phrase it, notice the interplay between korbanot and prayer, and the word that means both — Service, AVODA. Prayer is one of the ways we serve G-d. During the hiatus in korbanot and during the long period of exile between Batei Mikdash, prayer is doing double-duty as a sub- stitute for the animals on the Mizbei’ach as well as Service of the Heart. May G-d truly accept our prayers with favor and may He hasten the coming of the Mashi’ach and the building of the Beit Ha- Mikdash, speedily in our time, AMEN.
Thank you, again, DL for your comments. You’ve got more, but let’s check some other reader feedback.
On the “to kiss or not to kiss” the TZITZIT question, several readers pointed out that the only phrasing problem comes from the second “tzitzit” which is part of the phrase TZITZIT HAKANAF, the fringe of the corner. So one either does not kiss the Tzitzit on the word, that second occurrence, or no kissing at all... or, as a different SG writes, one can do what Rav Eliyahu Meir Bloch z"l, the Telzer Rosh Yeshiva used to do, and that is to kiss the Tzitzit after the word HAKANAF.
BrianM, among others, calls our attention to the comma problem in Maariv, after the SH’MA, we say ...MOSHE UVNEI YISRA’EL L’CHA ANU SHIRA B’SIMCHA RABA, Moshe and Bnei Yisrael sang You the Song with great joy, pause, V’AMRU CHULAM: “ MI CHAMOCHA...” and they all said: MI CHAMOCHA... (which is a quote from the Song just referred to. We most-often hear a pause before B’SIMCHA RABA, which takes it away from the phrase to which it belongs. Here again, just look for the comma in the Siddur. Of course, to see the comma, you have to have a Siddur that has a comma, and you have to be looking in the Siddur when you daven. Some Siddurim are better than others for accurate punc- tuation. And some people pay more attention to what they are davening than others. <mtc>

Parsha Pix
See the KIPA towards the top-middle of the ParshaPix? That’s because we learn from this week’s sedra that Yaakov Avinu wore a kipa. Vayeitzei Yaakov, and Yaakov went out... Would Yaakov go out without a kipa?!
The road sign could have been at the side of the road that Yaakov traveled at the beginning of Vayeitzei, with Be’er Sheva behind him and Charan still to come. En route, Yaakov encounters “The Place” where he spent the night and had his famous dream.
Speaking of which, at the lower-left is the rock he put by his head and the ladder standing on the ground climbing heavenward.
U’FARATZTA, and you shall spread out in all directions, is represented by the compass.
Yaakov promised to give G-d (so to speak) MAASER, one tenth, .1
Along the right side are 10 babies in cradles, with an 11th one facing the other direction (for Dina) and then a 12th one in the boy direction.
The plant above Yaakov’s pillow-rock is a mandrake, the DUDA’IM that Reuven collected for his mother.
Above and slightly to the right of the mandrake is a picture of a hazel nut (hard to make out) which in Hebrew is LUZ, appearing in the sedra twice - as the former name of Beit El and as one of the trees from which Yaakov took branches in the sheep-affair.
Speaking of which, you have two of the sticks Yaakov used to induce the production of the striped, speckled, and plain sheep and goats (in the upper-left).
That leaves the ice cream, G’LIDA, which is the Targum of KERACH in Yaakov’s tirade about his cold nights spent watching over Lavan’s flocks.

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 (TO-L’DOT) 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

And the envelope please...
[1] Known as the SHACH, famous commentator on parts of the Shulchan Aruch. His commentary is called SIFTEI KOHEN, a phrase borrowed from the end of the haftara of To-l’dot.
[2] VAYE’TAR, and he pleaded (before G-d). Only three people in Tanach are described with this word as having prayed to G-d. Yitzchak, in the presence of Rivka, because she was barren. Moshe, at Par’o’s request, to ask G-d to get rid of AROV, and then again, the ARBEH. And Mano’ach, father of Shimshon, who beseeched G-d to sent the angel one more time to tell them (Mano’ach and his wife) what should be done with their son.
[3] Two people in Tanach are called ADMONI, redheads or ruddy complexions: the first was also called hairy, he was EISAV. The other is described as having beautiful eyes and as good-looking. He was David HaMelech.
[4] The Torah makes a point of telling us that Yitzchak was 60 years old when Yaakov and Eisav were born. Only one other birth in Tanach is accompanied by the age of the father at 60. It is in Divrei HaYamim Alef 2:21. CHETZRON is the father, and his son is S’GUV.
[5] The first pasuk of the 4th Aliya in To-l’dot tells us that Yitzchak when from THERE to Be’er Sheva. The last place he was with a name was at the well known as Rehovot. The distance from Rehovot to Be’er Sheva is 89 km.
Several TTriddles solvers did well on this set of TTriddles from To-l’dot. Top honors go to the unbeatable team of MM/Bklyn and his brother DM, with father and son-in-law rounding our the fearsome foursome of solvers.

This week's TTriddles:
[1] His tent, his brothers, shofar. Who, who, who?
[2] Yaakov, Moshe, the whole nation, David
[3] Rachel is to what as who is to Yo'ash?
[4] Consecutive heteronymous verbs with the same subject and homonymic objects (special prize for this one)

NESTO - Native English Speaking Teen Olim
In 1978, Yaakov and Hadassah Weisel, of Jerusalem, learned that a family in their community did not have enough food. That Shabbat, they cooked some extra food and brought it to the family. Other people soon got involved.
Before long, the Weisels were collecting food for several families and directing its distribution. This is how Yad Eliezer's food basket program was born. Today, some 6,000 families all over Israel receive a basket of "basics" each month.
Last Wednesday, Junior NESTO was lucky enough to spend an hour in the Yad Eliezer warehouse in Jerusalem. The NESTOites sorted huge crates of foods into food baskets so that afterwards, people would be able to easily pack up the foods into baskets.
We developed a sophisticated NESTO chain to lug the baskets from one end of the warehouse to the other. After a totally exhausting hour, we heard from Motti, the warehouse coordinator, about the other programs that Yad Eliezer runs to help the needy.
It was tiring work, but it was great to feel that we could contribute to the needy of Eretz Yisrael.
Senior NESTO were busy last week rehearsing and then studying scripts for our first ever NESTO movie. We hope to start shooting this coming week, so watch out Hollywood!
Junior NESTO looks forward to their first Shabbaton of the year in Chashmonaim. Thank you to the whole community there for hosting us; we hope you enjoy having us!
That's all for now, Shabbat Shalom from all of us here at NESTO
The Israel Center's youth program for Anglo-Israelis, tel. 566-7787 ext. 250 • fax: 561-7432 chaveabrahams@hotmail.com • Chaim Pelzner, Director; Chave Herschberg, Coordinator; Mimi Edel, Bat Sherut • NESTO is partially funded by the Jewish Agency for Israel

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

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

Kashrut Questions
If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight, you get a human; other times, leave a voice- message OU Kashrut in Israel office at the Center: 5667787

Israel Center Cafe
After nourishing the soul, come nourish the body serving coffee, sandwiches, toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna, soups... and more Located on the lower level of the Israel Center Hours: Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the Center premises

Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, anda cold drinks (cans) machine on the first floor near the library.

Special thanks to Herbie for those delicious samples of his Chanuka donuts. The ones on sale (see box to the right) are much larger. Order Herbie’s Chanuka Donuts as a tasty, interesting alternative to sufganiyot
You can order Herby'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

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

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 <-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.

LAST CALL
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

Chanuka in Eilat at the beautiful 4-star SHALOM PLAZA HOTEL • dinners at a royal class mehadrin restaurant • SUN-THU, December 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); Lower rates for children in parents’ room, for children in adjoining room, for third person in a room, etc.Ask when you call us. Children under 2 years old - FREE; Single supplement 1400+500=1900NIS • 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 payment. • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

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!

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 • NOTE NEW LOWER PRICE: 525NIS p.p. dbl. occ. (Non-members add 40NIS) Single supp. extra. • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

The Land Where Chanuka Happened • Visit Eretz Binyamin on Chanuka; Sunday, December 1st • Second day of Chanuka: We will visit...Giv’at Achiya where we learn all about olive oil and make our own! Maale Levonah site of important Hasmonean battle.Also, we will make pitot and visit the petting zoo. Graves of Maccabees Are they or aren't they? Latrun Tank Museum What's the connection between a tank and Chanuka? Join Esti Herskowitz for fun-filled day! Departure 9:00am sharp; return 4:00pm, in time for candle lighting

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.
Dan Pearl, Jerusalem, valid Nov.17-22 and 24-29, 400NIS for suite with Old City view, per couple, per night, B/B - includes use of Spa and Health Club
CHANUKA SPECIAL • Valid Dec.1-6 - 930NIS, 2 night package - 2 adults + 1 child, B/B, Children’s Chanuka program at hotel
Ruth Rimonim, Tzfat, valid Nov.17-21, 800NIS per couple for two nights, H/B
Neptune, Eilat, valid Nov. 17-21, 2-nights mid-week, 760NIS per couple, H/B
Princess, Eilat - valid 17-21, Mid-week, two-night package, 1140NIS per couple B/B
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
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 TT544
"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 • This week, Shabbat Parshat Vayeitzei, Mincha at 4:25pm; If you want this minyan to continue — please come!

Shabbat Day
Shabbat morning (Vayeitzei), November 16th (one time), 8:00am, Shabbat Morning Davening • (This time it’s a GO! - please join us) • “Modest” Kiddush after davening
Shabbat afternoon (Vayeitzei), November 16th, 3:00pm (Mincha, 4:00pm) • Parshat HaShavua with Kalman Walker

Motza’ei Shabbat
November 16th, 8:30pm • When did Harry Truman, Elvis, Abraham Lincoln, George Washington, Colin Powell ever have encounters with Torah observant Jews? Find out from Zev Roth author of Monsey-Kiryat Sefer Express and more recently Monsey-Kiryat Sefer and Beyond

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, November 17, 8:00pm, Halachic Estate Planning, Kosher Wills with Rabbi Dr. Benzion Greenberger
NOTE TIME CHANGE • Sundays 8:00pm at theIsrael Center • Problem Solving Theater; Improv with a twist, starring the Mother & Son Team, Chana Cohen and Yosef Simcha (Cosponsored byYoung Olim United and the Israel Center); 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 18 (women) • Our Rabbis Speak: Torah Perspectives on the Twin Towers with Aviva Nissim
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: Shiur on “The Life of Avraham”In-Depth study of Chumash B’reishit.with Rashi with Rabbi David Derovan
Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua

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 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
Tuesdays, November 19 & 26, 8:00pm: Jewish Insights into Marital Intimacy and Sexuality with Dr. David S. Ribner and Rabbi Daivd J. Derovan
Beginning Tuesday, Nov. 19, Mother-Daughter Bat Mitzvah Course: For more info. please call: 5667787 x 261

WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
Jerusalem College for Adults: 9:00-10:15am: Contemporary Problems in Jewish Law with Rabbi Macy Gordon
The first unit of Rabbi Gordon’s new series is: Judaism and Medical Ethics
This week’s session (Nov. 20) is: "The End of Life" What say does the individual have for himself or for others in determining when to live and when to die. (Other units on Judaism and Medical Ethics will possibly be included in the future)
10:15-11:15am • Parshat HaShavua witht Dr. Avivah Gottlieb Zornberg
NOTE NEW DAY & TIME: Wednesdays 11:30am to 1:00pm • Writing Your Personal Memoirs • To participate, you must call first 566-7787 ext. 204
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 20, 8:00pm • Root & Branch Association in cooperation with the Israel Center • Root & Branch Lecture: "Yisrael B'Aliya and the Upcoming Elections" by Mr. Eli Kazhdan, Executive Director, Yisrael B'Aliya, Moscow-born and Boston-raised - Eli Kazhdan received his BA in International Relations from Harvard University and a Law Degree from Hebrew University. Former Chief of Staff for Minister Natan Sharansky in the Ministry of Industry and Trade and in the Ministry of Interior, Eli is a likely candidate on the Yisrael B'Aliya slate to the Knesset in the upcoming elections. Info: rb@rb.org.il • All in English • NIS25 per person (for any and all lectures) • Please note: The Israel Center and/or Root & Branch and/or other organizations will be having other “Towards the January 28 Elections” lectures to help us make better-informed choices
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets - Rambam's Guide for the PerplexedNow studying: Rambam's approach to Darchei Emori and Segula; Ramban's Commentary on the Torah and its Wellsprings - Now studying: "The Tree of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass

THURSDAY
10:30am • NEW: Themes in Sefer B'reishit with Rabbi David J. Derovan • Regular fee • No charge for volunteers
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation for the first session • Qualified nutritional advisor on hand • Elisheva999-6479
Sometime IY”H • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and...with Phil
Thursdays at 7:30pm • The Israel Center Men and Boy's choir • Details and to confirm, call Yisrael Shwarzstein: 02 5833389 • Please note: No choir on Thursdays November 28th, December 5th, and January 2nd.
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 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
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
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
Sunday, November 24, 8:00pm, The Greatest Musical Voices of the 20th Century with Neil Lapidus
Sunday, November 24, 6:45-10:00pm (75NIS) • Back by popular demand! Workshop for Dating Advisors with Rosie Einhorn and Sherry Zimmerman • This workshop is for friends and relatives of singles, members of shidduch committees, and matchmakers. Join us for "The Art of being a Dating Advisor” with the authors of Talking Tachlis, dating advice columinsts and founders of Sasson v'Simcha, a non-profit organization dedicted to helping Jewish singles marry. Learn the "psychology" of single adults as your are trained to guide a friend, relative or client through courtship and engagement. Admission fee includes materials, certificate of participation, and ongoing "technical support" by Sasson V'Simcha. Call to reserve: 5667787 x 204
CHANUKA at the Israel Center...
Motza’ei Shabbat, November 30th - Concert by TZFAT (watch for details)
Sunday morning, December 1st - Shacharit with Carlebach-style Hallel, refreshments and mini-shiur.
Sunday evening (8:00pm) - Author’s Evening with Dvora Waysman, featuring her historical novel, The Pomegranate Pendant
Tuesday - Science and Torah Conference with Dr. Emanuel Segal; Susan Schneider; Prof. Nathan Aviezer; Rabbi Noson Slifkin; Rabbi David Derovan (75/85NIS)
and Wednesday - A Chanuka Extravaganza for children Gan to 8th grade; 10am-2pm
Wednesday, December 4th, 8:00pm - Yeshivat HaMivtar - Orot Lev and the Israel Center present: “Is there a clash between Judaism and Greek Culture?” - Rabbi Shlomo Riskin and Rabbi Yitzchak Blau. Refreshments. Geared for students (free) and open to the public (fee).
Thursday, December 5th - Musical evening. (watch for details)

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