Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #546
Ranges are for THU-THU, 23 - 30 Kislev, November 28 - December 5
Candle lighting - 4:00*pm
* may be postponed until 4:20 (J’lem) - no later, with Chanuka candles right before - or not. Your choice. This is allowed only in Jerusalem and a few other places where candle lighting on a regular Friday is 40 minutes before sunrise - not the usual 18-22 minutes.
(Earliest (Plag) - 3:31pm)
Havdala - 5:16pm (Rabbeinu Tam - 5:52pm)
Earliest Shacharit 5:25-5:30am
Sunrise - 6:1½-6:24am
Sof Z'man Kri'at Sh'ma - 8:52-8:56am (8:05-8:09am)
Sof Z'man Shacharit - 9:44-9:47am (9:12-9:16am)
Chatzot (halachic noon) - 11:27-11:29½pm
Mincha Gedola (earliest Mincha) - 11:57-12:00am
Plag Mincha - 3:31-3:31¼pm
Sunset - 4:40½-4:40pm (4:35-4:35pm)

Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem
Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.

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

Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values - this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).
It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...
This Shabbat, we bench Rosh Chodesh Tevet which will be THURSDAY & FRIDAY, December 5th & 6th.
ROSH CHODESH TEVET Y'HIYEH B'YOM CHAMISHI UV-YOM HASHISHI HABA ALEINU V'AL KOL YISRA'EL L'TOVA:
HAMOLAD Y'HIYEH B'YOM R'VII B'EREV, SHEISH DAKOT USHLOSHA ASAR CHALAKIM ACHAREI TEISHA
That is, Wednesday evening, 6 minutes and 13 chalakim (parts; 18 parts to a minute) after night.
In Rambam’s notation, that’s YOM CHAMISHI (Thursday) 3 hours and 121 chalakim
On the clock, that’s Wednesday, 4 DEC, 20:46 Israel Winter Time
The astronomical (actual) Molad is 09:36- more than 11 hrs. earlier.
We bench Rosh Chodesh Tevet on Vayeishev 68.1% of the time; Shabbat Chanuka 60.5% of the time; Vayeishev which is Shabbat Chanuka 28.6% of the time. Like this year.

In Those Days; In Our Time
Officially, these words that we say in the second bracha for Chanuka candle lighting, in Al HaNisim, and in HaNeirot HaLalu refer to our acknowledgement and thanks to G-d for the many miracles - open and hidden, obvious and subtle - He has performed throughout Jewish History.

Off the record, we can (and should) apply the concept of “Then & Now” to con- ditions and situations throughout Jewish History that put us into trouble, and the “need” for the miracles that saved us. This expansion of the idea gives the words “in those days, in our time” the flavor of MAASEI AVOT, SIMAN LABANIM - the deeds of our ancestors set patterns - good and bad - for their descendants, us.

Let’s look at the period of time from when Yaakov and his perennial adversary were born until Yosef rose to position of deputy ruler of Egypt, 2108-2229, more than 3500 years ago. And the period prior to and during the Chanuka miracles, 3570-3622, more than 2000 years ago. And our own times. BAYAMIM HAHEIM, BIZMAN HAZEH. In those days, and in our time.

Yaakov was miraculously successful in his survival (and flourishing) of his encounters with Lavan, the guardian angel of Eisav, Eisav and son Elifaz. Yosef miraculously survived the “pit”, his sale into slavery, his imprisonment, and more.

We celebrate the miracles of the victory of the Chashmona’im, of the few who vanquished the many, the weak who defeated the strong... and the miracle of the oil.

And in our own time, we note with gratitude to G-d, the survival and victories of the small State of Israel over the multitude of Arab states.
In those days, in our time.

But there is more. Yaakov’s family, the precursor of the Jewish Nation, faced enemies from the “outside” in the form of Lavan and Eisav, different from each other, but both determined to cut off the Jewish People before we really got started. And we were plagued by the enmity from within, in the form of “Yosef and his brothers”.

The Chanuka story is about the oppressive Syrian-Greek rule of Eretz Yisrael, designed to destroy the spiritual identity of the Jewish People. And it is also about the terrible rift within, between Hellenized Jews and those who tenaciously clung to Torah and Tradition.

And today we are faced with growing anti-Semitism around the world and Arab states and terrorists who still deny our right to exist and are continually attempting to see it that we don’t. And, we still suffer from the “Yosef and his brothers” syndrome: we still fight amongst ourselves. Ashkenazi-Sfaradi. Religious-Secular (make that Religious - not-yet-religious). Political right vs. left. And them some. That’s the downside of “In those days, in our time”.
Our challenge is to break out of the negative side of the recurring themes in Jewish History... and to enjoy all of G-d’s miracles, big and small.

Sedra-Stats
9th of 54 sedras; 9th of 12 in B'reishit
Written on 190 lines in a Sefer Torah, ranks 28th
4 Parshiyot; 3 open, 1 closed
112 p'sukim - ranks 24th (8th) tied with Matot; more words & letters than it, same number of lines
1558 words - ranks 24th (8th) tied with Vayakhel; fewer p'sukim & letters than it. Vayakhel is more than 20 lines longer
5972 letters - ranks 24th (8th) tied with D'varim; more p'sukim & words than it, but fewer lines
Only sedra tied with others in 3 categories
Average sized sedra, relatively longish p'sukim

Mitzvot: none of the TARYAG (613)

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 11 p'sukim - 37:1-11
Yaakov has spent years away from home and now has returned. The Torah indicates that it is through Yosef that Yaakov's legacy continues. 17 year old Yosef brings bad reports about his brothers to Yaakov. Yaakov loves Yosef above his brothers and gives him a special (striped) coat. As a result, the brothers hate Yosef and cannot talk civilly to him. Yosef's two dreams (and especially, his telling his brothers about them) increases their hatred and jealousy, and alarms Yaakov.

[sdt] These are the TO'L'DOT of Yaakov: Yosef... Should not the Torah have started with Reuven? This comes to show us, says the Gemara, that Yosef should have been Yaakov's firstborn, but G-d's mercy for Leah put her before Rachel in giving birth.

[sdt] Talmud Yerushalmi wonders what Yosef reported about the brothers to Yaakov. R. Meir says, that they ate "limb from a living animal"; R. Yehuda says that they belittled the sons of Bilha and Zilpa and mistreated them; R. Shimon says that they cast their gaze upon the local women. R. Yehuda b. Pazi quotes the pasuk from Mishlei: "The scales and weighing stones of justice are HaShem's", meaning that a person is punished (or rewarded) measure for measure. (Sources explain that the brothers did not do these things; Yosef misinterpreted what he saw.) In Yosef's case, the slaughter of a goat was instrumental in his abduction and the deception of his father; he was belittled and enslaved; he was accused of immoral behavior with Potifar's wife.

Yosef's second dream, of the Sun, Moon, and stars bowing to him, added fuel to his brothers' hatred. Yaakov pointed out the absurdity of the dream, since Rachel, the Moon, had already died and would therefore not be bowing to Yosef.

Rashi says two different things: (1) The dream was referring to Bilha who raised Yosef in Rachel's absence; and (2) even "true" dreams have an element of nonsense. These seem to be mutually exclusive statements - if the Moon represents Bilha, then the dream contained no nonsense. Yaakov seems to have purposely voiced thesecond option in order to diffuse some of the brothers' anger.

[SDT] Why did the scholars of Bavel dress up so grandly? The Gemara in Shabbat asks. And it answers that they were not "Bnei Torah". (External polish to com- pensate for internal lack.) Says the Chatam Sofer, Yaakov gave Yosef a fancy coat so that the brothers would NOT be jealous of him, that they would view Yaakov's pamperingof Yosef as a sign of his inferiority. Others suggest that the brothers were supposed to realize that the special treatment of Yosef was because his mother had died, and they should be sympathetic, rather than jealous. (P.S. It didn't work.)

Levi - Second Aliya - 11 p'sukim - 37:12-22
The brothers are tending sheep near Sh'chem. Yaakov sends Yosef to them. A stranger (some say, the angel Gavriel) helps him find them. (In the whole story of Yosef and his brothers, one can see that G-d has a plan which proceeds with the unknowing help of the brothers and other individuals. And yet, each person involved acts of his own free will, and is therefore accountable for his actions.) When the brothers see Yosef coming, they (some say, Shimon and Levi) suggest killing him. Reuven talks them out of it by suggesting that they not spill his blood, but throw him into a pit instead. The Torah testifies that Reuven really intended to save Yosef.

A point must be made about the concluding pasuk of this Aliya, which gives credit to Reuven for saving Yosef. Commentaries say that Reuven could have talked the brother out of the whole thing; instead, he suggested the snake- and scorpion-infested pit. Nonetheless, Reuven is credited for his intention to save Yosef.

Rashi says that Reuven truly intended to come back and save Yosef - that's good - but his reason was that he, as oldest, would take all the blame - that's not necessarily a nice reason. Nonetheless, he gets the credit for the good deed he planned on doing - even though it wasn't accomplished AND even though his motives were not pure. It gives us something to think about. What credit must there be for proper motives, and for actual success.

Shlishi - Third Aliya - 14 p'sukim - 37:23-36
When Yosef arrives, the brothers remove his coat and throw him into a deep pit. The brothers sit to eat. (This is considered as a sign of callousness to what they have done.) When a caravan of Ishmaelites approaches, Yehuda suggests that it would be wrong to kill Yosef (Reuven's intentions notwith- standing, the brothers expected Yosef to die in the pit); they should rather get rid of him by selling him into slavery. Through a series of transactions, Yosef ends up in Egypt as a slave to Potifar. When Reuven returns to the scene and discovers Yosef missing, he rends his garment and expresses his distress to the others. The brothers slaughter a goat, smear Yosef's multi-colored, striped coat in its blood, and send it to Yaakov to identify.

[SDT] Commentaries point out that just as Yaakov had deceived his father with a goat and a garment (goat & coat), so too was he deceived with a goat and a garment. The dish prepared by Rivka for Yaakov to serve his father was made from the meat of a goat. Rivka dressed Yaakov in goatskins and in Eisav's special garment. The brothers took Yosef's special garment - the K'tonet Pasim - and smeared it with goat's blood. This is a stark example of "Mida k'neged mida" - measure for measure.

Yaakov is inconsolable. (This is considered an indication that Yaakov subconsciously knew that Yosef was alive; one naturally accepts consolation for the dead after a time, but not for the missing.)

Think of the terrible anguish of the families of Israel's missing soldiers. Because of Yosef's story, Vayeishev is designated each year as SHABBAT SH'VUYEI V'NE'EDAREI TZAHA"L.

[SDT] Rashi gives us another aspect of the "Measure for Measure" punishment of Yaakov. The pasuk says that he "mourned for his son MANY DAYS." Rashi says that it was 22 year! Yosef was 17 when he was sold. He was 30 when he stood before Par'o. That's 13. Seven years of plenty and the first two years of famine before father and son were reunited. That makes 22 years that Yaakov was without Yosef. This, says Rashi, is the exact length of time that Yaakov was away from Yitzchak. It includes the 20 years with Lavan, a year and a half in Sukkot, and six months in Bet El before Yaakov returned to his father's house. Remember that Yaakov had various good excuses, nonetheless...

R'vi'i - Fourth Aliya - 30 p'sukim - 38:1-30
Subsequently, Yehuda leaves home and befriends an Adullamite.

[SDT] Why is the story of Yosef interrupted to tell us about Yehuda's situation? Rashi tells us that Yehuda was no longer looked up to by his brothers. After they saw the terrible effect on Yaakov of the Yosef business, they blamed Yehuda for not talking them out of the whole idea. Hence the term "And Yehuda went down from his brothers..."

There he meets and marries the daughter of Shu'a, who bears him 3 sons. He marries off his eldest, Er to Tamar. When Er dies, the next brother Onan, marries his brother's widow. When Onan also dies, Tamar is left to wait for the third son, Shela. Then Yehuda's wife dies. Yehuda travels to the area where Tamar lives. When she hears of his arrival and realizes that she has not been given to Shela yet, she disguises herself. Yehuda, thinking she is a prostitute, sleeps with her. She asks and receives 3 items as security that he will send her payment. When it becomes known that Tamar is pregnant, Yehuda is summoned. Assuming that she has acted sinfully, he is prepared to have her punished. Tamar produces the 3 items and announces that she is pregnant by their owner.

[SDT] The Gemara teaches that one must avoid embarrassing another at all costs - it is better to be thrown into a fiery furnace than embarrass someone. We learn this from Tamar, who did not denounce Yehuda, even though she would have been considered guilty of immorality had Yehuda not owned up to his actions.

[Commentaries explain that prior to Matan Torah, any close relative could take the childless wife of the deceased; after the Torah was given, only a brother qualifies for YIBUM.]

Yehuda recognizes that he is the guilty one, not Tamar, and he admits it. She gives birth to twins (one extending his hand first, the other actually being born first). They are named Peretz (ancestor of King David) and Zerach.

Note the repeat of the confused firstborn theme. It pervades the Book of B'reishit.

OBSERVATION... Yaakov deceives his father with a garment (Eisav's) and fans the jealousy of his son's against Yosef with the "coat of many colors". He is deceived (and devastated) by that same coat when the brothers bring it back to him all bloodied. Yehuda is "troubled" by his garment which he gave to Tamar as one of the three securities for his promise to pay her with goats. (P'tilim, says Rashi, refers to Yehuda's cloak.) Yosef, the victim (but not free of guilt in the matter) has his coat grabbed by Potifar's wife. Yosef leaves it in her hands as he runs from the house; the coat becomes the damning piece of evidence against him. Interesting, no?

Chamishi - Fifth Aliya - 6 p'sukim - 39:1-6
In "meanwhile back at the ranch" style, the Torah returns us to the story of Yosef. Yosef serves in Potifar's house and brings success to his master. He is well-liked by all, and is given much responsibility. Then the Torah makes a point of telling us that Yosef was exceedingly good-looking.

[SDT] The Midrash says that Yosef was aware of his looks and became too comfortable in Potifar's house. Things were going well, he had good food and drink, and he began "curling his hair". G-d (so to speak) said to Yosef: Your father is in agony over your disappearance and supposed demise and you are enjoying yourself?I shall make things rough for you too.

[SDT] The portion of Yosef in Potifar's house is juxtaposed to the episode of Yehuda and Tamar. The standard explanation is that the sale of Yosef caused Yehuda to lose the respect of his brothers. Rashi gives another, intriguing, explana- tion. He says that it is to equate Tamar and Potifar's wife - both of whom acted "for the sake of Heaven". Potifar's wife, says Rashi, saw via astrology that she was destined to have descendants that came from Yosef. She thought that she was the one and so she tried to seduce him. She was just a bit off; it was, in fact, her daughter Os'nat that would bear Yosef's children.

Shishi - Sixth Aliya - 17 p'sukim - 39:7-23
Potifar's wife casts her eye upon Yosef. She repeatedly attempts to seduce him. His constant refusal angers her.
She grabs him on a day when no one else is in the house. Yosef flees, leaving his coat behind. (This is the second time he has left his coat in the hands of others.) Potifar's wife denounces Yosef to all who will listen, and Potifar has no choice but to have Yosef imprisoned.
G-d "favors" Yosef in prison, and Yosef becomes well-liked and respected there too. Even in his troubled circumstances, Yosef is watched over favorably by G-d.

[SDT] Commentaries see the episode of Potifar's wife as an appropriate punishment for Yosef: (a) having been vain about his good looks, (b) having reported to his father that his brothers had been "lifting their eyes" to the local girls, and (c) experiencing libelous accusations against himself, as he had reported the "evildoings"of the brothers to their father. Baal HaTurim adds that Yosef spent 10 years in prison correspond- ing to the 10 brothers he reported on.

Sh'vi'i - Seventh Aliya - 23 p'sukim - 40:1-23
The last portion of VaYeshev tells of the dreams of the wine steward and the baker, both of whom had been imprisoned by Par'o for misdemeanors. Both dream on the same night and awake in morning very agitated. After Yosef interprets the wine steward's dream in a positive manner, the baker asks Yosef to interpret his dream as well. Yosef predicts death for him. Both dreams come true: the wine steward is restored to his position of honor and the baker is hanged. Yosef asks the wine steward to be remember him to Par'o, but alas, he forgets Yosef and his promise to him.

Maftir from second Torah17 p’sukim - Bamidbar 7:1-17
The reading is from the beginning of the Bamidbar 7 (Parshat Naso), with the description of the dedication of the Mishkan, almost a year after the Exodus. The reading begins with the anointing and sanctification of the Mishkan, its furnishings, and vessels, and the gifts of the Leaders of the Tribes to the families of Levi for the transport of the dismantled Mishkan. It continues with the gifts and offerings of the leader of Shevet Yehuda on the first day of Dedication, the first day of Chanukat HaMizbei’ach. Some shuls begin the reading of the first day six p’sukim earlier, to include the portion of Birkat Kohanim in the Chanuka reading. The reason (or one of the reasons) is to identify and acknowledge the Chashmona’im as Kohanim.

Haftara - 21 p'sukim -Zacharya 2:14-4:7
The special Haftara for Shabbat Chanuka (the first, when there are two, like this year) preempts the regular Haftara of Parshat HaShavua.
The opening words of the Haftara are G-d's promise to dwell among us. This is the purpose of having built the Mishkan and the Beit HaMikdash in the first place, and this is the purpose of rededicating it, as was done on Chanuka.

The Haftara contains the vision of olive oil miraculously flowing into the gold menora flanked by olive trees. This vision is the basis of the emblem of the State of Israel. This is particularly significant in light of the interpretation of the vision. The message to the king, to Jewish leaders in general, is that our successis not measured by might and power, but rather by the spirit of G-d. This was an important message for the Chashmona'im and it remains a vital message for the leaders of the modern State of Israel.

The Haftara is "borrowed" from B'ha'alo't'cha, the Menora being the obvious connection. Chanuka has parallels throughout history.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 162 (part two) • Acquiring Personal Property

There are many ways that personal property can be acquired. Beginning with this lesson, the three of the most common ways are discussed namely: by lifting (hagbahah), by pulling (meshichah), or by delivery (mesirah). The most favored method is by lifting. Since not everything lends itself to lifting, the concept of pulling is introduced. And there are things that do not lend themselves even to pulling, and in such instances the method introduced by the Rabbis is to deliver the item to the buyer by making a symbolic delivery. This symbolic delivery, such as handing over the reins of the animal to the buyer or car keys to an automobile, is not the same as a kinyan, where the buyer gives his handkerchief in return for the item he is acquiring. In delivery the buyer gives nothing to the seller (except possibly the purchase money).

In these three methods there is a difference depending upon where the method of acquisition is performed. Under each method we shall be discussing 'How' and 'Where,' which discusses where the method is effective. The word courtyard is used to describe a place owned by the party. It may also be his house or any other real estate owned by the party. We shall also discuss the acquisition of domesticated cattle, which is included by Rabbi Yosef Karo in chapter 197 of Shulhan Aruch Hoshen haMishpat. Cattle is divided into two classes for the purposes of these discussions, large animals such as cows, bulls, and horses, and small animals, such as sheep, goats, and dogs. Although most urbanites do not have many occasions to purchase animals, they may buy small animals for pets or watchdogs. In many countries there is a great deal of cattle. In the industrialized countries, cattle is used mostly for food, and in many Third-World countries cattle is also used for transportation and for plowing.

Once an act of acquisition has been performed, the item acquired is sometimes left in the premises of the seller. What responsibility does he have for the item he sold to the buyer?

The practices of the community as will IYH be described in a future lesson. Very often, this may, in the final analysis, be the controlling method.

In a great part of the world a sale of personal property, such as a loaf of bread or a computer takes place when the customer pays for the item. The buyer may take the item with him or the seller may deliver the item to the customer's premises. If it is lost in shipment and is not insured, local law will usually have rules to determine the risk of loss. In the case of large appliances such as refrigerators and television sets there may be a bill of sale given by the seller to the buyer and title may pass when the bill of sale is given to the buyer. Very often the halachah methods of transferring ownership are similar to the local methods.

In all of the methods of the act of acquisition in acquiring personal property, it is assumed that the parties have made their financial arrangements for payment for the item purchased. It may be a payment to the checkout clerk in a supermarket for a loaf of bread or payment by check or credit card for a computer. Except in those instances where local law states that the moment the item has been paid for it belongs to the buyer, the halachah method of transferring ownership is usually consistent with most local laws.

The halachah methods of acquisition have been established to be appropriate to the thing being acquired. Lifting is the highest priority because most things being purchased are capable of being lifted. In those instances where lifting is not feasible, the Rabbis instituted the method of acquiring by pulling. And if pulling is also not feasible, then the Rabbis instituted the method of delivery for making an acquisition

Thus, the order of priorities is, first, lifting, second, pulling, and last, delivery. Where it is necessary to acquire a thing by a specific method, a method of lower priority may not be used to effect acquisition, but a method of higher priority is permitted. For example, if the Rabbis ordained that a thing must be acquired by lifting, then it may not be acquired by pulling or by delivery. But, if the Rabbis ordained that a thing may be acquired by pulling, it may also be acquired by lifting, but not by delivery. If the Rabbis permitted a thing to be acquired by delivery, it may also be acquired by lifting or pulling. This is true if the seller has not specified a method of acquisition. If he has, then that method must be followed. The buyer must comply with the instructions of the seller, if he gave instructions, as to the type of act of acquisition that must be performed. If no instructions have been given by the seller, once the buyer has commenced a certain method it shows his own intent to acquire specifically by that method.

Personal property is acquired by the buyer lifting the item to be acquired or by the item being lifted through the power of the buyer. If the buyer lifted the item with a forklift or a crane, the item is acquired by lifting. As soon as it is lifted, the item is acquired. The item must be lifted up three tefachim, or about ten inches, that is, when the buyer takes hold of the item and lifts it ten inches. There is also a view that holds that one tefach or just under four inches, is sufficient. It must be lifted up. If it is on a high place, lifting it down three tefachim is not an act of acquisition.

If a bundle is too large to be lifted because it is made up of many small parts, such as a bundle of twigs, there are two opinions. One opinion holds that the bundle should be untied and then the individual twigs or small clusters of twigs can be lifted. The other opinion holds that since the twigs have been tied together there is no necessity to untie them and the bundle can be acquired by pulling. Both opinions agree that if the bundle does not lend itself to separating out the items, such as a sack full of potatoes, the potatoes can be acquired by pulling and the sack need not be taken apart to lift up small batches of potatoes.

Lifting is effective no matter where it is performed, whether in the premises, such as a house or courtyard owned by the buyer, or in the premises owned by the seller, or in the premises owned by both the seller and the buyer, or in a place owned by neither of the parties, such as a public street. The acquisition is made in the hand of the buyer and thus no matter where he stands, lifting the item is equivalent to it being put to rest in his own house. That which has been said regarding purchases also usually applies to the acceptance of gifts.
The subject matter of this lesson is more fully presented in Volume VI Chapter 198 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
CHANUKA
In one of the most dramatic passages in the Mishneh Torah, the Rambam tells the story of Chanukah: how we suffered persecution spiritually and religiously (prohibition of Torah and mitzvot), materially (seizing property) and personally (outrages of modesty); and how with God's help we overcame militarily (the Chashmonaim saved Israel), nationally (they established the kingdom) and spiritually (sanctification of the Sanctuary). (Beginning of Laws of Chanukah, third chapter of Laws of Megillah and Chanukah)

In this description, the victories men- tioned correspond to the oppressions - almost. Against the assault on our property and modesty we have "salvation", and corresponding to the desecration of the sanctuary, we have the rededication of the altar. But what does the re-establishment of the kingdom have to do with anything? After all, the fact that the Greeks were sovereign in the Land of Israel was not mentioned as a reason for the rebellion!

This lack of parallelism points out the ambivalent relation to Jewish sover- eignty in the Torah. On the one hand appointing a king is a commandment; on the other hand the commandment is worded in a critical way: "When you come to the land... and you say, I will appoint me a king like all the nations around me; you shall indeed appoint yourself a king, whom HaShem your God will choose... only he should not have too many horses, nor return you to Egypt..." (Devarim 17:14-16). The com- mandment to appoint a king is prefaced by the assumption that the desire for a king is only in order to imitate the gentile nations; and it is immediately followed by a series of warning of everything the king should not do.

Likewise, the prophet Shemuel is very critical of the nation's desire for a king. Yet he does accede to this desire, and is even ordered by HaShem to do so (Shmuel I chapter 8).

And so throughout Jewish history. Jewish sovereignty is an important value in our Torah, it is even a commandment, but it needs to be kept in appropriate perspective. After the first conquest of the land it has never been a justification in and of itself for war and rebellion, but when our lives and our ability to observe the Torah depend on armed struggle, then it is appropriate that we carry out such a struggle with our own king, just as other nations do.

This ambivalence is reflected in the observance of the holiday. The main commandment of Chanukah is to praise HaShem for the miraculous victory.

Appropriately, the special addition to the Amida prayer and to the grace after meals, "al hanisim" (seif 21), empha- sizes primarily the miracle of the victory over the Greeks. However, the most visible symbol of the holiday, the Chanukah lights, are connected in our minds primarily with another miracle - that of the single cruse of oil which miraculously burned for eight full days. This miracle is unrelated to the military aspect of the holiday, and focuses our attention on the spiritual aspect: the consecration of the Temple.

By emphasizing publicly the more spiritual side of the holiday, the side which concentrates on the purification of the sanctuary, we show that while the Jewish people also know how to esteem secular success and we thank HaShem for such success, our ultimate relation to our triumphs in the secular is as a means to spiritual ascent.

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. Beit HaMikdash Previews
8.From the desk of the director

From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q We, in the community of Judaica artists, are confused about the "kashrut" of Chanukiyot? Do they really have to be in a straight line and be the same height?
A The source of the "fact" which most people subscribe to, that a chanukiya (Chanuka menora) must be straight is not well known. It is not a fundamental description of the required formation of a chanukiya, but is intended to prevent problems.

The gemara (Shabbat 23b) says that one can put two wicks into one oil cup (ner), and it can count for more than one person. However, if one puts several wicks around the circumference of a bowl and leaves it uncovered, no one fulfills the mitzva because it looks like a medura (torch rather than a flame). It follows from the gemara that when you solve the problem of looking like a medura, it is not a problem that the candles are in a circular position (see Shulchan Aruch, Orach Chayim 671:3,4, that this is also so for one who is lighting more than several candles according to the number day of Chanuka).

How does one ensure that there is not a problem of medura? Several rishonim say that it is sufficient that there be a finger's breadth between the wicks, but others require that the wicks should be in different cups (see Beit Yosef, OC 671). The Rama (671:4) is even more stringent. He says that even if the wicks are in different cups, they should still not be in a circular configuration because it could still look like a medura. The Magen Avraham (ibid.:4) extends this to a zig-zag pattern. This is the source of the common practice that the candles should be in a straight line. However, the Rama himself continues that it is fine to put the candles in a candelabra, because they are not only separate nerot but they are also far away from each other (see Trumot Hadeshen 105 and Pri Megadim, MZ 671:2). If so, zig-zags of different types, which are just an extension of the stringency of a circle, should not be worse than a circle. Thus, there shouldn't be a problem if the candles are far enough from each other that they do not resemble a medura by any stretch of the imagination.

Regarding the other "fact," that wax candles must be of the same height and the candles' bases must be on the same level, this is also perplexing. Apparently, the first source to require it is the Chayei Adam (154:10), who lived in the early 19th century. He mentions it in a matter of fact manner, when discussing the need for a straight line. It is unclear if it too is somehow related to the medura issue, or if it is for a different reason. (Maybe it's hard to see that they belong to the same lighting- but remember that according to the letter of the law, one candle per household is sufficient). Several modern poskim (Kaf Hachayim, Kitzur Shulchan Aruch) bring his opinion without arguing (the Mishna Berurah does not mention it).

If an individual were to ask whether he should light a standard shaped chanukiya or a more innovative one, we would suggest that he conform to the standard practice and not try to make a point of how halachically bold he can be. But you are coming from the point of view of an artist. Most observant people who buy an artistic chanukiya use it for decoration, not lighting. A G-d-fearing artist, though, would not want to cause anyone who might use his chanukiya to forfeit proper performance of his mitzva. But one who follows the letter of the law in designing the chanukiya need not be concerned that some purchasers may not want to be as conservative on the matter as most of us like to be.

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)
“Seven times the righteous person stumbles and yet he rises again.” (Mishlei 24:16)
It is important for a righteous person to fall down seven times, because after each fall, the righteous person discovers some sparks of insight on the way up. — Rabbi Dov Ber of Mezritch
This is how one must rule over one’s moral qualities:
To learn how to be proud — and not be proud.
To learn how to be angry — and not be angry.
To learn how to speak — and to remain quiet.
To learn how to be quiet — and to speak. — Rabbi Dov Ber of Mezritch (This one appeared in the past, but it is well worth repeating.

Rite and Reason by Shmuel Pinchas Gelbard
It is customary on Chanuka to eat foods containing cheese (Rema)
Reason: To recall the salvation of the Jewish people wrought by Yehudis when she fed the enemy Haliphernes foods containing cheese. She thereafter gave him wine to quench his thirst, and after he became intoxicated, she slew him. [Ed. note: This custom seems to be older than the more-well-known custom of eating foods fried in oil, e.g. latkes and/or sufganiyot]
Some shuls do not recite the chapter of Bameh Madlikin on Shabbat Chanuka (Shulchan Aruch).
Reason: In the second Mishna of this chapter, R’ Tarfon disqualifies all types of oil for lighting the Shabbat lamps except for olive oil. These oils, however, are kosher for the Chanuka lights. Mentioning this requirement would diminish the honor of Chanuka (Taz). [Ed. note: This custom is not “popular” in “our” communities (and many communities never say Bameh Madlikin), but is nonetheless of interest.]

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein (Unpublished story, courtesy of the author)
R’ Chanoch Henich of Aleksander pointed out that the halachah is that if a person does not have money to buy Chanukah candles, he should even sell his clothing. In general, though, in regard to other mitzvos, if a person has no money to purchase the necessary object he is exempt from the mitzvah involved. Why the difference between Chanukah candles and other mitzvos?
The reason for this, he explained, is that in regard to the other mitzvos, if a person had the intention of performing the mitzvah but was prevented from doing so because of circumstances totally beyond his control, it is considered as if he had performed the mitzvah. However, since the entire purpose of Chanukah is to publicize the miracle, just thinking of lighting the candles is insufficient. Hence the requirement for selling one’s clothing to buy Chanukah candles.

Before we iron out our personalities, we must give them a thorough scrubbing. From A Candle by Day by Rabbi Shraga Silverstein

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively) • EXCUSES, EXCUSES
When Yosef is looking for his brothers, the passuk tells us that he gets lost and finds a man in the field who points him in the direction of Dotan. Why do we need to know this seemingly insignificant detail? So he got lost and someone gave him directions – what’s special about that?

The Rashbam answers that it tells something very important about Yosef. He knew that he was on a dangerous mission and that his brothers hated him, but out of his love for his father and a desire to fulfill the mitzva of kibud av va’eim he went anyway. But once he made the effort and didn’t find them where his father said they would be, he could easily have gone back home and said he tried, but they were not there.

Instead, Yosef persisted. He found a stranger and asked. He refused to take the easy way out – “I couldn’t find them” – and use it as an excuse to not do something he was afraid of to begin with.

We need to learn from Yosef Hatzadik not to be afraid, not to use excuses not to fulfill mitzvot. How many more American Jews would be living in Israel today if they adopted this principle and weren’t content to find a good excuse for not making aliya? - Joel Rebibo, Beit El • 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

More Thoughts on the Menorah
An "old scholar" quoted in the Gemara noted, "The height of the Menorah was eighteen Tefachim, three Tefachim for the legs and the blossom upon it, two Tefachim plain without ornamentation, one Tefach for cup, knob and blossom, another two Tefachim without any decoration, one Tefach for a knob out of which two branches came forth extending and rising to the same height…." (Menachot 28b) The "Talmudic Menorah" had legs.

The first extant plastic representation of the Menorah that we have is the one that appears on the coins minted by Antigonus- Matityahu (40-37 B.C.E.) the last reigning king of the Chashmona'im dynasty. Similar to other plastic representations of the period, the branches are semi-circular. The Menorah is done in a stylized manner so the decorative details - cups, knobs and blossoms - so lovingly described in Parshat Terumah are not evident. The ornamen- tation described in the Biblical and Talmudic accounts of the Menorah may not be immediately obvious in the Antigonus coin, but the arms do rise to the same height and the proportions are approx. correct.

The Antigonus Menorah also seems to have a small sloping base supported by legs. But the legs depicted on the above mentioned coin are problematic and the Talmudic reference does not give a number.

Perhaps additional details were available to some of the Rishonim from various non- extant manuscripts and traditions which have since been lost. Rashi comments that the Menorah had a base "and three legs came out from under it." (Shemot 25:31). Rambam in his Hilchot Beit Habechirah (3:2) agrees; "It had three legs."

There are many examples of representations of three-legged Menorot in various parts of Eretz Yisrael, the Middle East and Southern Europe from the Roman and Byzantine periods. One of the most famous is the mosaic Menorah on the floor of the Shalom Al Yisrael synagogue in Jericho. Three- legged Menorot have been found carved in tombs in Jaffa, embossed on lamps near the Carmel, in the ruins of Carthage, and even on chiseled stones discovered in the Great Mosque of Gaza! Obviously here was an established authentic tradition based on solid historical facts.

Quite a few images of three-legged Menorot were discovered in Italy; in the Jewish Catacombs at Venossa, engraved on a tomb in Bari and even a few in Rome itself. Located in Rome, of course, is that notorious monument erected to celebrate our great defeat: the Arch of Titus. The Romans, under the Emperor Domitian, built the Arch of Titus to commemorate the sacking of Jerusalem and the destruction of the Beit Hamikdash. It features a bas-relief showing Roman soldiers parading through the streets carrying the spoils plundered from the destroyed Beit Hamikdash including the Menorah. But the "Arch of Titus Menorah" - later taken as the symbol of the State of Israel - does not have a three-legged base; it has a solid two-stepped hexagonal base with suspiciously pagan- looking carvings. Is it possible that that is what the Kohanim lit daily in the Beit Hamikdash? Yet most historians and archeologists agree that the friezes engraved on Roman triumphal arches were usually very accurate because they were seen as historical documents and a pictorial record for the future. And there are also definite considerations of style and artistry which would make it highly unlikely that a Roman artist designed the base of Titus’ Menorah. The branched upper part while more or less agreeing with the Talmudic description was totally alien to contemporary Roman design and the huge base with its strange flowery shaft is vastly out of proportion. In addition the two-step base for a candelabrum is exceeding rare in Roman art, which makes it highly unlikely that this particular motif was fabricated for this par- ticular frieze. How can all this be explained?

In the chaotic period when the Romans were tightening their hold on E. Yisrael, the Parthans invaded and did much damage to Jerusalem and the Beit Hamikdash. When Herod, with the help of the Roman legions, succeeded in making himself master of the country, he presided over a ruined capital and a despoiled Temple. This helps explain his building mania. When Herod restored the Beit Hamikdash and turned it into one of the architectural wonders of the ancient world, he added many pagan-Roman touches; most notorious, the infamous gold eagle placed over the Temple entrance. The message was clear; here Rome is master.

When Herod restored the Beit Hamikdash, it is quite possible he repaired the Menorah which may have been damaged by the Parthans. But as a political statement, he would do it in a Roman style. And the substituting of an outlandish base for legs would not necessarily Halachically invali- date the Menorah! "The omission of one decorative cup invalidates the others (and the Menorah); the omission of one blossom invalidates the others, the omission of a decoration of one kind invalidates the others (Menachot 28b). Nothing is said about the lack of legs invalidating the Menorah!

And the ornamentations embossed on the base? Herod embossed Roman eagles similar to the one he positioned on the Beit Hamikdash entrance. And it must be remembered that according to our own tradition eagles (and lions) were placed on the curtains which separated the Heichal from the Kodesh Hakodashim. The sea-monsters or dragons are particularly instructive. The sea-monsters embossed on the base of the Menorah have smooth necks. Only images of dragons with Tzitzim - hair, fringes, spikes etc. - are forbidden to be made. (Avodah Zara 43a). One can almost picture Herod's "religious expert" standing by his side and whispering into his ear what he could and what he could not away with.

But no one was really fooled. While the "improved" Herodian Menorah stood in the Beit Hamikdash and after the Destruction was paraded through the streets of Rome and later forever immortalized in stone, everyone remembered what the Menorah was supposed to look like. Samples of Jewish art have been unearthed all over the eastern Mediterranean from the Roman and Byzantium periods. Many of them feature Menorot. Surprisingly, most of them appear with the traditional three-legged base. They do not appear with the massive embossed double hexagonal base even in Rome where the Herodian Menorah carved in stone was constantly before their eyes.
May our Kohanim soon be ZOCHEH to light the real three-legged Menorah in the rebuilt Beit Hamikdash.

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

From the Desk of the Director
Parshat Vayshev contains one of the most dramatic but enigmatic episodes in the Torah. Yosef, Ya'akov's favorite son, accedes to his father's wish to check on the flock in Shechem being tended by his brothers. Since the brothers despise Yosef, this mission was bound to contain the seeds of trouble for the favored son.

Yosef, so close to his destination, loses his way. He could easily have turned back. Yet, like his father before him, he is confronted by an "Ish" - an angel in the guise of man (Targum Yonatan) - or, perhaps, by his conscience. This man directs Yosef to Dotan, a place whose name is associated with the perversion of justice (Rashi). Undeterred, Yosef heads on...

Why, when any servant would have sufficed, does Ya'akov send Yosef to inquire of the flock? Why is Ya'akov's elevated name Yisrael invoked when Yosef is sent on his way? And why does the Torah tell us that Yosef left from the Valley of Hevron when the city is situated atop a mountain?

As we know, this was no ordinary mission. The depths of Hevron imply that Yosef's journey was the beginning of the fulfillment of Hashem's revelation to Avraham, buried in the Cave of Machpela. Only Yisrael, whose name symbolized the covenant with Hashem, could so have imperiled Yosef. And only Yosef Hatzaddik, so committed to the dream, could be the one to respond to the call with "Hinneni" - 'Here I am'.

Shabbat Shalom, Menachem Persoff, Director, Israel Center

Towards Better Davening and Torah Reading
Column #50. 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.
We’ll get back to last week’s new look at the ALEF-BET next week, IY”H. For this issue, with 8 days of full Hallel ahead of us, let’s review some of the potential problem areas among that 6-Psalm between two brachot prayer.
In the opening bracha, as with all Birkot HaMitzva, many people pause in the wrong place. ASHER KID’SHANU B’MITZVOTAV <pause> V’TZIVANU whatever. The V’TZIVANU belongs with the end of the bracha. And he commanded us to recite the Hallel, etc.
Here’s another item that applies not only to Hallel, but to P’sukei D’Zimra and elsewhere. The problem is most evident with Hallel because of the fact that we frequently sing Hallel. This sometimes messes up phrasing. The word HALLELUYA ends four of the 6 chapters of T’hilim in Hallel. That word always stands alone after a pause. It is not part of the context of the p’sukim. Take as an example, the shortest perek in all of Tanach, T’hilim 117, HAL’LU ET HASHEM. Singing it often has it ending with VE’EMET HASHEM <pause> L’OLAM HALLELUYA. Wrong. Makes no sense that way. It’s VE’EMET HASHEM L’OLAM, And G-d is Truth forever <pause> Halleluya! And so with all the other p’rakim of T’hilim that end with Haleluya.
Here’s a suggestion. If you expect to be singing along with the Chazan for parts of Hallel, then let that be your first saying, rather than saying it silently and then repeating with the Chazan. If you already said a part and the Chazan starts to sing it, humming or LA-LA-LA-ing along is better than repeating.
Which brings us to the next point. An important one. One you should tell others about in shul. The four KI L’OLAM CHASDO lines and the four ANA HASHEM lines should be said responsively, NOT together with the Chazan. The way many shuls sing HAL’LU ET HASHEM often flows right into a communal singing of HODU. That is problematic. Here is the proper (preferred) way to say the KI L’OLAM CHASDO lines in a minyan.
Everybody was singing HAL’LU. Now the KAHAL remains quiet. Each person says the first line, HODU (accent MILRA, last syllable - HO-du is Turkey, the word here is ho-DU) to himself. Now the CHAZAN says it aloud (or sings it with the KAHAL listening or humming along, but not saying the words. When the CHAZAN finishes, the KAHAL answers him with HODU LASHEM KI TOV, KI L’OLAM CHASDO. Then we say YOMAR NA... quietly (and faster than the CHAZAN so we can properly answer his). CHAZAN says/sings YOMAR NA... and we answer HODU LASHEM... HODU is the answer to all four lines of the CHAZAN. We answer AFTER he says each line by himself, and we say the lines quietly to ourselves BEFORE he says them aloud.
When it comes to ANA HASHEM, that too should be CHAZAN first, then KAHAL for each of the four lines (that’s twice each for the two lines). No need to say anything quietly, because our response is the same as the line (unlike HODU where the response is different, for 3 of the 4 lines).
Other thing to note is that the word is ho-SHE-a, MIL’EIL accent (next-to-last syllable). But the other word is hatz-li-CHA, MILRA, last syllable. There’s more, but it will have to wait. <mtc>

Parsha Pix
Modified from last year’s ParshaPix. Upper-left is the DavkaGraphic of Yosef’s dreams.
Under that is a 20 shekel note, representing the 20 “silvers” that the brothers were paid for Yosef from the passing caravan.
The snake and the scorpion are what was in the pit into which Yosef was thrown. (Also notice the absence of water from the ParshaPix, further representing the pit, which was empty of water.)
The animals at the bottom are the sheep, as in the sheep that were being tended by Yosef’s brothers when he was sent by Yaakov to inquire about their well-being. The camel represents the passing caravans, and the goat - extra large in the Pix - is, of course, for the goat that the brothers slaughtered to cover-up their terrible deed. It also represents the goat that Yehuda sent to Tamar.
Speaking of whom, we have the staff, the seal, and the p’til (maybe a ribbon) that Yehuda gave to Tamar as security for the payment of the goat.
Top-right is wine and bread, representing the Wine Steward and the Baker, whose dreams were similar, but their interpretations and results were so different.
Lower left is the emblem of the State of Israel, which is based on Zacharya’s prophecy in this Shabbat’s Haftara.
One item remains. Take it as a visual TTriddle.

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 (VAYISHLACH) TTriddles:
[1] Associate member of the exclusive club to which E(P), R(Sh), and Y(YK) belong
[2] Eisav and Shalman
[3] Sun rose, tower smashed, built - who, who, who - where?
[4] The successor of the successor of the successor of him is an anagram of his namesake's predecessor

And the envelope please...
[1] Several solvers got this one. E(P) is Esther from Purim. Similarly, Ruth from Shavuot and Yona from Yom Kippur. These are people the ones whose whole book is read at one time. The answer then is Ovadya, whose whole book is read as the haftara of Vayishlach. He was identified as an associate member because his whole book is only one perek of 21 p’sukim. Some solvers thought that Kohelet should also be a member of the club.
[2] Searching through Tanach for the phrase EIM AL BANIM returned only two results. Yaakov feared that Eisav would attack his entourage, killing mothers with their children. The phrase is used for Shalman in Hoshe’a 10:14.
[3] With Yaakov, the sun rose when he was in P’NU’EL. Gid’on smashed the tower of P’nu’el and destryed the city. Yaravam built P’nu’el.
[4] People got all four TTriddles. Either they are getting better, or I’m getting soft. Keep going back to the question as you read the solution. HIM is SHA’UL HAMELECH. His successor was ISH BOSHET (his son, brief reign). He was succeeded by David, who was followed by SHLOMO. An anagram of SHLOMO is SAMLAH, one of the kings of Eisav’s dynasty. His predecessor was SHA’UL, same name, different person of the SHA’UL we started with. Greatest difficulty that some solvers had with this one, was thinking that David was right after Sha’ul.
Among the best solution sets were DMT, MM/Bklyn, and DAC/Efrat who each scored a hattrick (3 correct solutions. There was only one Grand Slam (all four TTriddles) - YYK, and he wins this week’s prizes.

This week's TTriddles:
[1] Yaakov, Yosef, Yaakov - - Eisav -
[2] Instead of wet, make a bet
[3] X = n(1+n)/2 + n What are X and n?
[4] Who doesn't get Maftir?
[5] A challenge, trouble, mess-ups, sickness, and what?
[6] Kayin and Yosef?
[7] Dreidel - jelly donut = the page to her

NESTO - Native English Speaking Teen Olim
Junior NESTO began work on their cookbook, this past Wednesday. Madrichim and Chanichim sent in recipes they would like to see featured in the cookbook, and we chose a selection of recipes to try out. We divided into small groups and got busy sifting flour, checking eggs and preparing our culinary masterpieces.
Our creations ranged from funny pizza faces to fudgy brownies and apple muffins. In all we prepared and baked eight different dishes. Everyone agreed that the tasting session at the end was as much, if not more fun than the preparation itself. Our cookbook is being compiled as we write, feel free to continue emailing us recipes to Nesto@israelcenter.co.il. The book should be on sale by the end of next month - Details coming soon!
Junior NESTO is proud to announce a fortnightly (that’s once every two weeks), Wednesday night, Pirkei Avot shiur to take place in Bet Shemesh in the Feiginson shul - many thanks. For more information email or call us at the office.
NESTO is looking forward to our Chanukah Tiyulim. The Seniors’ tiyul will take place on Tuesday, and the Juniors’ tiyul is on Wednesday. Be sure to confirm by Sunday at the very latest as places are limited.
That's all for now. May we all merit to bring a little more light into the world this Chanukah, Happy Chanukah & 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
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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
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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.

LAST CALL
You can order Herby's Chanuka Donuts(not sufganiyot - real donuts) through the Israel Center • There is one more pick-up date: 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 #, 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

If you are a member of the Israel Center...Thanks!; If you were a member and your membership lapsed...; Please renew! If you’ve never beena member...Please JOIN! • Yearly membership is 225NIS (family included); LIFE MEMBERSHIP - $500 (payments poss.) • Membership includes lower rates for allIsrael Center programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox Union’s popular quarterly magazine; You can cut and send this form to us atP.O.B. 37015, Jerusalem 91370, or call us (566-7787 ext. 204) with the details and arrange credit card payment by phone or email to trochel@netvision.net.il
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Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. Sarah will be happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and Thursdays. Call Sarah at the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus.
TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Sarah at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by <-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

Announcing our next Israel Center In-House Shabbaton • Friday-Shabbat, Dec. 27-28, Shabbat Parshat Sh'mot, M'vorchim Chodesh Shvat • Scholar-in-Residence:Rabbi Aharon Adler • includes catered meals and snacks, shiurim, Divrei Torah, tidbits, Carlebach-style davening AND a mini-musical-melave-malka with Rabbi Adler, right after Havdala • More details next week — but don’t wait to sign up. Limited number of places.

LAST CALL
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... • Chanuka only comes once a year...And so does the Israel Center’s Chanuka in Eilat Intergenerational Vacation Tiyul; If you are ready to do something impulsive,call 050-937-932 NOW • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

LAST CALL
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! 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 Price: 135NIS/155NIS

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

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

For reservations at the hotels listed below or any other Israeli hotels,please call Sarah directly at the Travel Desk 566 7787, ext. 249.She'll be happy to accommodate you with any of your requests.
Dan Pearl, Jerusalem, CHANUKA SPECIAL • Valid Dec.1-6 - 930NIS, 2 night package - 2 adults + 1 child, B/B, Children’s Chanuka program at hotel
Princess, Eilat - valid Dec. 8-12, 485NIS per couple per night B/B
Renaissance, Jerusalem, valid thru 2002; 800NIS per couple per night (min. 2 nights), B/B; includes entrance to health club and indoor pool
Holiday Inn, Ashkelon, valid thru DEC 7; 635NIS per couple per night, H/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

The Back Page of TT546
"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 Gedola 12:00 noon (this Fri. & next) • This week, Shabbat Parshat Vayeishev-Chanuka - Mincha, Kabbalat Shabbat, Maariv - 4:20pm

Shabbat Day
Shabbat afternoon (Vayeishev-Chanuka), Nov. 30, 3:00pm (Mincha 4:00pm) • Special Shiur with R’ Yerachmiel Becker • Drinks and cookies (in honor of Shabbat-Chanuka)

Motza’ei Shabbat
Motza’Sh, November 30, 8:30pm • Motza’ei Shabbat Chanuka Concert by SIMPLY TSFAT • Come be enchanted and inspired bythe acoustic trio “SimplyTsfat”...music and stories of the great Chassidic master, Rebbe Nachman of Breslev...and other nigunim; 30/40/20NIS • Separate seating • Mechitza for dancing

Please note that the Center will close at 4:00pm during Chanuka and reopen at 7:00pm

Sunday thru Thursday
10:00am Shiur in Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year
(This week 2:30)3:00pm Daf Yomi by Rabbi Shmuel Halpern
NOT DURING CHANUKA
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
Sunday morning, 2nd day of Chanuka • December 1st, 8:00am; Shacharit with a very special Carlebach-style Hallel by Chazan Yitzhak Miller followed by refreshments and a shiur in Mishnayot by Phil on the occasion of the 4th yahrzeit of his father z”l
Shiurim of Golda W. and Tonya F. will resume IY”H after Chanuka
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
10:30am(women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Sunday, December 1st, 8:00pm • Guest speaker; Dvora Waysman noted author & lecturer, featuring her historical novel: The Pomegranate Pendant • Sufganiyot and drinks will be served • Books will be available for purchase & signing
Sunday, December 1st, 8:00pm • AM SEGULA presents a special lecture; Guest speaker:Ezra Yakhin former LECH”I fighter who will speak about hisLife in the LECHI Underground

MONDAY
9:15am • The Chanuka Question with Phil Chernofsky
N'SHEI LIBRARY 10:00-12:30
10:30am (men &women) • Special Chanuka Shiur • Rabbi Zev Leff
11:36am DEC 2 (women) • 100th Lecture • Drawing the Light of Chanuka into Our Personal Lives • Aviva Nissim
RESUMES AFTER CHANUKA • 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
RESUMES AFTER CHANUKA • Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
Monday, December 2nd, 8:00pm • Guide for the Politically Perplexed; Guest speaker:David Zeev Jablinowitz, Managing Editor of English News on Kol Yisrael; Why are we not voting for Prime Minister in this election? What parties are running? What parties made deals with other parties? What’s a faction? How do party lists work? What’s a Central Committee? How does “forming a new government work? Does a candidate have to keep his campaign promises? Is my vote better used by voting for a small party or a large one?; Answers to even a few of these questions can make you a better voter; Come, listen... and ASK YOUR OWN QUESTIONS

TUESDAY
RESUMES AFTER CHANUKA • 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
Tuesday, Dec. 3 - Science and Torah Conference with Dr. Emanuel Segal; Susan Schneider; Prof. Nathan Aviezer; Rabbi Noson Slifkin; Rabbi David Derovan (75/85NIS) • Call 5667787 x 261 for more details
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
Fifth Candle, Tuesday Night, December 3rd, 29 Kislev 5763 - 8:00pm • KIDS FOR KIDS Youth Organization for the Recovery of Young Victims of Terrorism presents a BENEFIT CONCERT NIGHT at the Israel Center - The Light of Song, of Divrei Torah, of Chessed • Donation: 25NIS for WOMEN, 20NIS for GIRLS under 18; All proceeds will be contributed to KIDS FOR KIDS • May the light of our work eliminate the darkness

WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
RESUMES AFTER CHANUKA • Jerusalem College for Adults: 9:00-10:15am: Contemporary Problems in Jewish Law with Rabbi Macy Gordon (resumes Dec. 18, Rabbi Gordon will be speaking about Abortion in Jewish Law on December 18thand about “A Time to be Born, a Time to Die” on December 25th
10:15-11:15am • Parshat HaShavua witht Dr. Avivah Gottlieb Zornberg
Wednesday, Dec. 4 - A Chanuka Extravaganza for children Gan to 8th grade; 10am-2pm • call 5667787 x261 for more details
Wednesdays 11:30am to 1:00pm • Writing Your Personal Memoirs • To participate, you must call first 566-7787 ext. 204
RESUMES AFTER CHANUKA • 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
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
Wednesday, December 4th, 8:00pm • Yeshivat HaMivtar - Orot Lev and the Israel Center present an Enlightening Evening on a Timely Chanuka Topic: “Is there really a clash between Judaism and Greek Culture?”; Guest speakers:Rabbi Yitzchak Blau; Rabbi Shlomo Riskin • Free admission forYeshiva/Seminary/College students; Others: 20NIS for IC members, 25NIS for non-members • Refreshments will be served • For more information: 02-993-3462 or office@yhol.org.il

THURSDAY
10:30am • Themes in Sefer B'reishit with Rabbi David J. Derovan • Regular fee • No charge for volunteers
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation for the first session • Qualified nutritional advisor on hand • Elisheva999-6479
Sometime IY”H • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and...with Phil
Thursday, December 5th - Musical delight for Chanuka with Bernie Marinbach and the Israel Klezmer Ensemble • 25/30NIS
RESUMES Nov. 28 • Thursdays at 7:30pm • The Israel Center Men and Boy's choir • Details and to confirm, call Yisrael Shwarzstein: 02 5833389 • Please note: No choir Dec.5 • Not the 12th, but WED, Dec. 11 • No choir Jan.2
8:00pm • Stories from the Gemara • Reb Yosef Schreiber
Thursday, 8:00pm • Curing the Jewish Heart, AM SEGULA Lecture series on Lessons from History & Zionism; Group Discussion
10:10-11:0008pm • TORAH TIDBITS AUDIO with Phil Chernofsky Thursday nights on Arutz-7, 98.7FM and 1539AM And on Arutz-7’s website, live or archived www.israelnationalnews.com

Friday
9:00am • in-Depth Pirkei Avot by Rabbi Chaim Eisen
12:00noon on Erev Shabbat Chanuka

Upcoming at the Israel Center
Motz'aei Shabbat, Dec. 7, 8:30pm • The Israel Center and Merkaz Menucha (The J’lem Serenity Center) proudly present...• The Menucha V’Simcha Concert, An amazing evening of Joy & Inspiration for the Whole Family featuring David Reuven vocals, and Motti Fisher keyboard & guitar; Special Song Premiere from our upcoming CD; (post)Chanuka Dancing & Refreshments • Merkaz Menucha is a family center for personal counseling and spiritual guidance.Our Youth Division produces music CDs and original books & magazines for kids. • Call (02) 561-7730 for bookings and appointments
Sunday, December 8, ‘02 - 8:00pm • Jewish Values Education Institute of theOU Israel Center together with theBusiness Ethics Center of Jerusalem presents: The Moral Challenge of Poverty & Equality in Israel; Who is reponsible to help the poor? Does our Tradition offer a model of socially responsible economics? An evening of small group study sessions followed by a shiur by Dr. Meir Tamari, Founder of the Business Ethics Center of Jerusalem; renowned lecturer & author
Tue. Dec. 10, 8:00pm • The Biochemical Key by Barbara Schipper-Bergstein; Key to... lower weight, lower b.p., lower cholesterol,no more hunger, balanced nutrition...
Wednesday, Dec. 18, 8:00pm, Esther Goshen-Goiisien will speak on her book "Surviving Widowhood
Thu. December 12, 8:00pm; How to preserve Israel as a Jewish state; Monthly lectures at theIsrael Center - Jewish Statesmanship by Prof. Paul Eidelberg; Thu. January 9th, 8:00pm; How to overcome the conflict between Judaism and Democracy; Call 053-594-535 for further details
Thursday, December 19, 8:00pm; “Be a better voter” series: Guest speaker:; M.K. Rabbi Michael Melchiorof MEIMAD • TT readers are invited to submit questions in advance for this evening. email to tt@ou.org or fax to 561-7432 • We are planning other evenings with representatives of other parties;watch for announcements

Chanuka This ‘n That
In B'reishit 32, the Torah tells us of the struggle between Yaakov and "a man" (guardian angel of Eisav, the prototype of those who attempt to oppress us). This battle occurred when Yaakov sought (and found) a flask of oil (so says Rashi). Following the battle, the Torah says: "Vayizrach Lo HaShemesh" (and the sun shone for him - it was morning, not to mention deeper meanings). On a "remez" (hint) level, read it as: "And the Shammash (play on words between Sun and the name for the candle that we use to light the Chanuka candles) lit up "LO", spelled Lamed (30) + Vav (6), repre- senting the 36 candles we light during Chanuka. Battle, oil, lighting 36 with a Shammash - echoes of the future!

There is a Tradition that it was on the 25th of Kislev that Kayin killed Hevel. This is a terrifying association in light of the fact that there is a strong element of brother-brother hatred in the weekly portions that surround Chanuka and a strong undercurrent of tenstion between Jew and fellow Jew at the time of the Chanuka story. It is as if the Kayin-Hevel story was meant to be a sobering reminder and warning concerning the relationships among Jews. Our problem is that we often don't heed warnings.

One should learn Torah (preferably with his family) after candle lighting, to fulfill KI NER MITZVA V'TORA OR, comparing (identifying) a candle with a mitzva and Torah with light.

Also, we should learn Torah specifically after candles because the candles "announce" that we are no longer under Greek oppression and their ban on Torah learning

(Chidushei HaRim + PC)
The questions asked here are NOT for you to submit answers to TT (unless they are marked as TTriddles). They are for entertainment and educational purposes only. You might want to challenge your children and guests with some of these exercises.

You have a box of 44 candles, exactly enough for one person for the whole Chanuka. After which night will you have less than half a box remaining?

Had our Sages established a 12-day holiday of Chanuka to correspond to the 12 days of the original Chanukat HaMizbei’ach, how many candles would be needed for Chanuka?
Here’s a tougher one: Back to an 8-day Chanuka, what if Fibonacci had disputed with both Beit Hillel and Beit Shammai and prevailed with his opinion that we light candles each night corresponding to the first eight Fibonacci numbers. What would the Chanukiya look like? How many candles would each of us light over the whole Chanuka? And which nights would we not be properly fulfilling the intent of the Mehadrin Min HaMehad- rin opinion?
(Consider this one a TTriddle too)
Based on the standard rules of Dreidel play, what is the irony of the differ- ence between children playing in America and children playing in Israel?
(Consider this one a TTriddle too)

Why SUCH an emphasis on Pirsumei Nisa?
On Purim, it is preferable to hear the Megila with a multitude of people, because this is considered more of an honor to the King.
On Chanuka, the element of publiciz- ing the miracle is much more than a preference; it is an integral part of the mitzva. many of the halachic details of the mitzva of Ner Chanuka point to Pirsumei Nisa as a very important factor in the proper performance of the mitzva. Do not place the Chanukiya above 20 Amot, because people’s eyes to not roam that high. So what? You lit the candles. What difference does it make if others won’t notice? Place the Chanukiya between 3 and 10 T’fachim from the ground. It’s noticeable at that height range that the candles are lit for a purpose other than lighting up an area. Light in shul even though no one is “yotzei” with that lighting... to publi- cize the mitzva and the miracles.

Where to place the Chanukiya, when to light, and other factors all are very strongly affected by the concept of Pirsumei Nisa.
Why? And why did not our Sages take this same approach in the shaping of Purim observance?

Here’s a thought.
Haman wanted to kill every man, women, and child of the nation of Mordechai. It didn’t matter if you were observant of mitzvot or not. It didn’t matter if you were socially involved with other Jews or not. Each individual Jew was a potential victim of Haman’s plot. Thanks to G-d and Mordechai and Esther, Haman’s plot failed. And we thank G-d with the celebration of Purim and its mitzvot. (Actually, Mishlo’ach Manot does require other people, but certainly not on the level of Chanuka.)

The pre-Chanuka Greek threat was a different matter. If an individual kept to himself and had no “Jewish” interaction with others, he probably could have survived the oppressive decrees. He couldn’t study Torah with others, he couldn’t teach it to his children, but in the privacy of his own mind, he could “learn up a storm”.

And if Jews went into hiding, into their cellars or a cave somewhere, then Torah and mitzvot would be able to continue, albeit in a restricted manner.

During the time of Greek persecutions and oppression, individual Jews could have eaten matza on Pesach, but could not have done so IN PUBLIC.

Some of the Chanuka stories con- cerning Chana and/or Yehudit and or some anonymous women, was that they brought the issues of the day into public attention, when the men were resigned to hiding in caves and doing the best they could to sneak around in the hopes that Judaism would survive the period of the harsh decrees.

The women said, NO! We must be free to practice Torah and mitzvot in public. Only then can we reasonably expect Judaism not only to survive, but to flourish. The Jews were beginning to take a public stand on the issues. That brought everything to a head and the war began.

That’s where the fuss on Pirsumei Nisa comes from. The Chashmona’im couldn’t whisper and hide any longer. They had to shout out, We are Jews!.And that’s what the light of the Menora accomplishes. One of the miracles is that every courtyard in Jerusalem glowed from the the light of the Menora. May we merit being part of the complete redemption, BIMHEIRA B'YAMEINU, AMEN.
G'matriya Match
“FULL” G’matriya is one type of G’matriya in which each letter has the value of the name of the letter, rather than just the letter. E.g. ALEF (rather than 1) = ALEF (1) + LAMED (74) + FEI (81) = 156. The full G’matriya of NEIS GADOL HAYA PO is 811, as is the (regular) G’matriya of ZOT CHANUKAT HAMIZBEI’ACH.
Here are some pictures to color [share them with your (grand)children] - (In the Hard Copy Edition)

Chosen People to the Chosen Land
Aloh Naaleh in conjunction with the OU Israel Center • CPCL #7 • Chanuka 5763 Editor: Batsheva Pomerantz; contact — aloh-naaleh@aaci.org.il

This “from time to time” feature is geared towards encouraging Aliya... AND encouraging veteran & new Olim to become more invoved in encouraging and easing the Aliya of others.

Eretz Yisrael and Our Holidays by David Magence
The holidays of Purim and Chanukah differ in their nature and mitzvah observance. While Purim commemorates the physical salvation of the Jewish People, Chanukah celebrates spiritual redemption. The mitzvah of Purim is hearing Megillat Esther. The mitzvah of Chanukah is seeing the candles.

Rabbi Yehoshua Weitzman, head of the Ma'alot Hesder Yeshiva, explains the different practices. Purim reminds us of a miracle which took place outside Israel, where it is only as if one hears of miracles. The events of Chanukah took place in Israel, where one is closer to God, and therefore sees the miracles. This difference, Rabbi Weitzman notes, is apparent in the choice of words of the Babylonian Talmud versus that of the Jerusalem (Eretz Yisrael) Talmud. When the Babylonian Talmud presents a proof to an argument, it uses the introductory phrase ta sh'ma ("come and hear"). The Jerusalem Talmud introduces proofs with the words ta chazi ("come and see").
The mitzvah of Chanukah is seeing the candles, since Chanukah commemorates a miracle of Eretz Yisrael, where one is closer to God and therefore sees the miracles directly.

Eretz Yisrael in Our Sources - “...The Land upon which you lie, to you I will give it, and to your descendants.” (B’reishit 28:13) Rashi quotes the Gemara that says that G-d “folded” all of Eretz Yisrael under the sleeping Yaakov to hint to him that the future conquest of the Land should be as easy as the four Amot of an individual’s personal domain.

The 2-word phrase ERETZ YISRAEL appears 4 times in Tanach, plus 7 more times with a prefixed letter. Of course, there are very many references to the Land, but ERETZ YISRAEL per se appears only 11 times. [Shmuel, Melachim (3), Yechezkeil (3), Div.HaY. (4)]

Assisting the Oleh
The Tehilla Employment Service provides a range of services that help the oleh find employment throughout Israel. The director of the service, Rachel Berger, follows up on job postings and markets the oleh in an intensive way. A database listing 10,000 veteran olim and Israelis, who work in many fields throughout Israel, is an effective networking system that enables the oleh to find the right job placement.
Rachel helps with all stages of finding work: job networking, writing an effective resume in Hebrew / English, preparation for the interview, locating retraining courses, understanding the contract, and assistance through MATI (Jerusalem Business Development Center) for those starting their own businesses.
Many of those helped by the Tehilla Employment Service volunteer to help others find work. The Tehillataasuka email sends lists of job postings. To get on this list, email rachel@tehilla.com Tel: 02-625-8802
Aliya Pen Pals lists names and email addresses of olim, both veteran and recent, who are willing to correspond with potential olim, providing whatever assistance possible. Each issue lists some names according to profession. Potential olim can email magence@netvision.net.il to contact David Magence for additional names and addresses.
profession name Aliya from email
Lecturer, Judaic Studies Chana Tannenbaum ‘97 NYC chanmosh@netvision.net.il
Nurse Lizzie Rubin ‘83 L.A. rubin613@netvision.net.il
Social Worker Moshe Berliner ‘82 NJ shelleyb@netvision.net.il
Translator Karen Gold ‘82 NYC kngold@netvision.net.il
Dir, Child Development Center Ziva Shapiro ‘90 NYC ziva@machonrakefet.co.il
Dir, Day Care Home Gail Kransen ‘83 Chicago gail@intercomp.co.il
Dir, Non Profit Organization Shoshanah Kahn ‘92 Teaneck skahn@012.net.il
Educational Psychologist Avraham ben Yochanan ‘72 NYC benyoar@netvision.net.il
Pediatric Dentist Moshe Tannenbaum ‘97 NYC Chanmosh@netvision.net.il
Here to Stay • Inspiring stories of olim from all years of aliya, professions and different parts in Israel for the "Here to Stay" column are welcome. The essay should be up to 450 words long and emphasize motivation for aliya, contributions to Israel, how Israel contributed to the oleh, the main challenge or difficulty in aliya and overcoming it. Please avoid publicizing businesses and com- mercial enterprises. Send the essay to: aloh-naaleh@aaci.org.il.

Tzvia Ehrlich-Klein of Jerusalem writes for various publications in Israel, England, and the U.S.A. Among her books, the following are aliya-related: "On Cab Drivers, Shopkeepers and Strangers", "On Bus Drivers, Dreidels and Orange Juice", "Happy Hints for a Successful Aliya" (published by Feldheim). She has edited several books including "To Dwell in the Palace" (Feldheim), an anthology on life in Israel.

It's almost 35 years ago that I first came to Israel. As with so many turning points in life, I didn't realize that it was one.
No, I wasn't a "Zionist" waiting to return to the Land. I was merely a college student who came to study for my Junior Year Abroad at Hebrew University.

But somehow I knew at once, with all of the horrors of having hot water only two hours per day, having to use a pay telephone while standing outside in the rain, and not knowing the language, somehow deep inside I just knew that this was where a Jew belonged.
So the next year I made aliya. To this crazy, impossible country where everything was so different from my little Jewish princess world which I loved. But somehow, deep inside, I knew that it was important to be here.

I had to move every 10 months (the maximum lease available in those days) with all of my hundreds of books, dozens of shoes and matching purses, and all of my grandmother's silver, china and crystal. And I never learned the language. And I was single. And I had no family here at all.

But I did know that this was "home", and that, just by living here, I was doing something important with my life. Even if I never did anything else.

I knew that just by living here I was being an active part of Jewish history, contributing to and doing something important for our People.
Almost 35 years later, I still feel this way. Difficulties in life exist no matter where in the world you live. But being a living part of 2000 years of our heritage, going shopping along paths that King David walked, and building a life where Jews for generations could only dream of being - what an honor, what a thrill, and what a privilege! How lucky I am!

And the peripheral rewards? I know I am a very different person than I would have been writing ad copy on Madison Avenue. Doing "hands on" chessed is much more an integral part of my life here than it ever would have been even with all of the chessed projects available abroad. My children learned to read Rashi in 2nd grade. Cab drivers have taught me that I "won't get rich" on the half-shekel change that they - or I - don't have.

My ideas, values and level of Yiddishkeit are different - bigger and deeper. In Israel, what you "do" is not who you are, but merely a way of making money. I am a better, more vibrantly alive person here, and I am very, very grateful. Because I am living every day in the Land that even Moshe Rabbeinu couldn't enter.

Anthology on the Mitzvah of Yishuv Ha'Aretz • The book "To Dwell in the Palace: Perspectives on Eretz Yisroel", edited by Tzvia Ehrlich-Klein, was first published in 1991 by Feldheim Publishers.

This anthology appeals to a wide range of readers: Potential olim, new or veteran olim, adults who came to Israel as young children, tourists, educators and shlichim who will gain insights from the essays and empathize with the stories. They were written by Orthodox Jews who have made Israel their home, finding fulfillment living here as Jews.

Rabbi Zev Leff's introduction "Where is the Religious Aliya from the West" refutes the factors cited by religious Jews against aliya. The essays, which don't ignore the difficulties of life in Israel, discuss the fulfillment of the mitzvah of Yishuv Ha'Aretz by examining the Torah sources. Topics include trials of the avot and Am Yisrael, faith, teshuva, leaving parents, materialistic versus spiritual assets, and verbal denigration of Israel.

Ahuva Artzi, in the section entitled "Things My Shaliach Never Told Me", presents stories highlighting the positive aspects on living in Israel. She notes: "I did not make my move to the Land of Israel because of the promises of any shaliach, nor can I believe that anyone did…. Since I have been living here, however, I have discovered innumerable fringe benefits, things the shaliach never even hinted at, that lend an added element of joy to the fulfillment of the mitzvah of living in the Land of Israel." Included in this section are stories on hosting Shabbat guests, a wedding under Jerusalem skies, preschoolers' birthday blessings to their friends and using the Hebrew date.
A list of further reading material about Eretz Yisrael is included.

A Hebrew translation of "To Dwell in the Palace" would help Israelis who have never experienced Jewish life in the Diaspora develop an awareness and appreciation of their fulfillment of the mitzvah of Yishuv Eretz Yisrael.

Speaking of Holidays...• The feeling that one is in Eretz Yisrael is so very strong at Holiday time. All holidays. Take Chanuka, for example. Since Isru Chag of Simchat Torah, sufganiyot have been an ever-increasing feature of bakeshops, grocery stores, kiosks, and street vendors. In recent weeks, stores, stalls, and tables in the street have featured every imaginable size, color, and design of Chanuka candle, Chanukiyas, glass oil cups, wicks, olive oil, dreidels, s’farim, CDs and tapes, and various and sundry gift items for Chanuka. Posters all over the city (and country) have been proclaiming a myriad of Chanuka programs for all tastes. Radio and TV also make one amply aware of Chanuka.

And then comes Chanuka itself. Nothing beats Jerusalem for the early evening experience of walking through the streets. Many, many people in Yerushalayim have gone back to the original venue for Chanuka candles, namely, outdoors. In a variety of aquarium-looking metal and glass boxes, the Chanuka lights burn brightly and proudly, proclaiming:
A GREAT MIRACLE HAPPENED HERE. • The change from the SHIN of Galut to the PEI of Eretz Yisrael is a symbol of the great change in the life of an Oleh.

OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center
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