Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #548
Ranges are for THU-THU, 7 - 13 Tevet, December 12 - December 19
Candle lighting - 4:01pm
(Earliest (Plag) - 3:33pm)
Havdala - 5:18pm (Rabbeinu Tam - 5:54pm)
Earliest Shacharit 5:35-5:39am
Sunrise - 6:30-6:34am
Sof Z'man Kri'at Sh'ma - 9:01-9:04am (8:13-8:17am)
Sof Z'man Shacharit - 9:51-9:55am (9:19-9:23am)
Chatzot (halachic noon) - 11:33-11:36am
Mincha Gedola (earliest Mincha) - 12:03-12:07am
Plag Mincha - 3:33-3:35¼pm
Sunset - 4:41-4:43½pm (4:36-4:38pm)
Suggested times for Asara b’Tevet: Begins - 5:15am • Ends - 5:05pm

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...

In case anyone is going to say Kiddush L’vana on Sun. night, heshould break his fast first. It is notappropriate to say KL in the mood and mode of a day of mourning. (For Motza’ei Yom Kippur, one need not break his fast before KL, because the holy and happy atmosphere of Yom Kippur is paticularly appropriate for the monthly welcoming of the Divine Presence.)

ASARA B’TEVET, known in the Tanach as TZOM ASIRI (named for Tevet, the 10th month, rather than the 10th day), marks the beginning of the siege around Jerusalem by the Babylonians, before the destruction of the first Beit HaMikdash. It therefore represents the beginning of the CHURBAN process.

When the horrors of the Holocaust first became known to the public at large, the pre-State Chief Rabbinate in Eretz Yisrael proclaimed the Tenth of Tevet mourning for the victims of the destruction of the Jewish communities in Europe. In 1951, however, a different day, the 27th of Nisan, was designated by the Knesset as Holocaust and Heroism Remembrance Day.

The Chief Rabbinate has ruled, nonetheless, that the Tenth of Tevet be the day of reciting the Kaddish (mourner’s prayer) for those relatives, victims of the Holocaust, whose date of death is not known, and to mark the day with prayer and study. In Israel it is known as the Day of the General Kaddish.

Even now, after the State of Israel has been established to bring an end to Jewish suffering and exile, we remember when the sad tale of exile began: over 2500 years ago, on the Tenth of Tevet.
The last 3 paragraphs are from the Hagshama Dept. of the WZO website & were written by Artie Fischer.

Hopefully... CLEARING THE AIR
Last week’s Lead Tidbit generated some strong feedback and criticism. First, I would like to thank those who called in and emailed their comments (even the very caustic ones). If I take compliments to heart, then I have to accept and appreciate the criticism as well. TT Reader feedback is important to us.

Sincere apologies to anyone whose feelings and sensitivities were hurt. That certainly was not the intention of the piece. The “target” of my comments were the acts themselves, NOT the people who do them. That might sound strange, but the intention was not to judge individuals - which is why the phrase “intentional or otherwise” was oft-repeated - but to point out a “sad irony” (this is the replacement for “mockery”, which is felt to be too harsh a term) in certain acts.

I have often mentioned in TT and in shiurim, that the phenomenon of TV show hosts greeting their Friday night audiences with “Shabbat Shalom” is at the same time vexing and encouraging. Vexing, because in the ideal Torah society, there shouldn’t be TV broadcasts or TV watchers on Friday night. Encouraging, because Shabbat is not completely negated by those who don’t completely observe it in the traditional manner. I personally feel the same way about people who play an old Jan Pierce recording of the Pesach Seder at their Seder table. And I feel the same way with fellow Jews who light Shabbat candles and/or make Kiddush but do not observe Shabbat.
Judaism is NOT an all-or-nothing religion. I would never discourage a person from making Kiddush on Shabbat, even though he or she was not otherwise observant.

Nonetheless, I find the ACT of lighting candles when it is already Shabbat to be a sad irony. Not that the person lighting the candles intends any insult to Shabbat whatsoever; but I personally find it particularly sad.

So too, in the following scenario... Woman, observant, etc. lights candles (at the proper time) and at the Shabbat table has a knock-down drag-out loud argument with her husband. Curses are exchanged, children cry to see their parents fight so; no semblance of Shalom Bayit in that home. Do you not feel the “sad irony” that Shabbat candles are supposed to be more than just striking a match, lighting a bunch of candles, and mumbling a bracha (and maybe a prayer)? I’m not suggesting that this woman should not light candles, but rather that she and her husband should see beyond the candles to the intent of our Sages and the beautiful meaning of Shabbat candles in their role of enhancing Shalom Bayit.

The purpose of the Chanuka part of the comments in last week’s Lead Tidbit, was not to say to people who “just” light Chanuka candles that they are not doing anything of value. Or course they are. The comments were addressed to people who are observant of Torah and Mitzvot, to encourage them to apply the meaning behind the mitzva of Chanuka candles to their own lives. Don’t just light the candles, but take the miracles of the victory and the oil and recommit to a life of Torah values and mitzvot, and appreciate the celebration of renewed Jewish sover- eignty in the time of the Chashmo- na’im... and in our own time.

I am deeply sorry that my point came across so clumsily as to be construed as disparaging less observant Jews. It was meant to encourage all Jews - especially those already committed to Torah - to internalize the message and purpose of mitzvot, not just their motions.

Should Jews who are not Shomer Shabbat light Shabbat candles? Of course. Should they light them even on Shabbat? I don’t think so. Should they be ridiculed for it? Definitely not. Should Torah observant Jews love those who are not observant? Of course. Should we be satisfied that many Jews don’t keep mitzvot? No. Should we search for ways to encourage, influence, and teach in a non-judgmental and pleasant way? Always. That is part of what the Israel Center is, despite the perceived preachy tone sometimes found in TT.
A “little” more...

Picture a poster campaign for buying “Blue & White”. The posters scream “buy local Israeli products. Help the economy - support local businesses. In tiny print at the right side of each poster, near the bottom, it says: PRINTED IN ENGLAND. That WOULD be mocking the intent of the poster campaign. If the chairman of the campaign ate Hershey’s chocolate bars rather than one of the domestic brands, or drank imported wine, that would be contradictory behavior, but not on the level of the posters being printed abroad. That was the point (attempted) made last week. No judgment of the individual intended; just pointing out the irony of the situation.

Here’s one more. Many years ago, when I was youth director in a shul in “the old country”, our group was precluded from ice skating at a nearby rink because the boys wore kipot, and the place had a rule against wearing headgear. They claimed that hats, etc. that could fall onto the ice posed a safety hazard to other skaters. We filed a suit with the State Division of Human Rights (and won - but that’s irrelevant to the purpose of telling this story). The lawyer, Jewish lawyer, religious Jewish lawyer who pleaded our case and explained to the judge the significance of an Orthodox Jew’s wearing a kipa, sat there without a kipa. I don’t think he was mocking anything, but you have to see the “irony” (or whatever you want to call it) in that scene. It was surprising that we won the suit.

TT readers who did not read last week’s lead tidbit, or those who did not take exception to it, are asked to excuse us for spending so much time and space on this issue. We felt that those who were upset by last week’s piece deserved our best efforts to (hopefully) clear the air.

Sedra-Stats
11th of 54 sedras; 11 of 12 in B'reishit
Written on 178.07 lines in a Sefer Torah, ranks 34
Vayigash is composed of 3 parshiot, all closed, one VERY closed. Actually, it's 2.89 parshiot because Vaychi begins towards the end of the third parsha. Vayigash is the only sedra that does not end with a parsha break.
106 p'sukim - ranks 28th; tied with To'l'dot and Bo. Actually it is considerably smaller than Bo, and a bit bigger than To'l'dot
1480 words - 30th; 5680 letters - 29th
9th (of 12) in B'reishit in all 3 categories

Mitzvot: none of the TARYAG (613)

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 13 p'sukim - 44:18-30
The sedra begins with the dramatic confrontation between Yehuda and Yosef. Yehuda risks his life when he approaches the "Egyptian leader" in an attempt to save Binyamin. The first Aliya ends with the emotion-filled Yehuda's description of the feelings between Yaakov and Binyamin — "V'nafsho k'shura v'nafsho", and his soul is bound with his soul.

[SDT] Yehuda confronted the as-yet-unrevealed Yosef as an equal, It can be said, that whenever one approaches a confrontational situation, it is best to think in terms of facing one's adversary on equal footing. Thinking oneself inferior will often create a self-fulfilling disadvantage. One will tend not to fight with sufficient determination because of the expectation of defeat. Feeling superior to one's adversary will often lead to over-confidence. Remem- ber not to under-estimate your enemy... or yourself.

The Torah notes on the opening words of the sedra explain what was going on. KADMA V'AZLA R'VI'I, ZARKA MUNACH SEGOL (see top row of ParshaPix, above and to the left). The 4th (son) went forward (to confront Yosef), because he had thrown away his place among the Chosen (Nation) (when he guaranteed Binyamin's safe return) - attributed to the GR"A

[SDT] The Alshich asks: At the end of Parshat Miketz, Yehuda is completely resolved to his (and his brothers') fate. The Egyptian ruler has accused them of stealing his special chalice. Yehuda offers that the one in whose possession the cup is found shall be put to death and that the others would be slaves. When the cup is "found" in Binyamin's possession, Yehuda meekly submits (to the slavery suggestion). Yosef (as yet unrevealed) nobly refuses Yehuda's offer and announces that he will take only the "culprit" as a slave - the rest are free to return in peace to their father.That is the "cliff-hanger" ending of Miketz. At the beginning of Vayigash, Yehuda changes from the lamb awaiting slaughter, to the lion which became the hallmark of his tribe, risking his life in his confrontation with the enigmatic Egyptian leader. What caused the change in Yehuda's demeanor?

As long as Yehuda expected all the brothers to be enslaved, he viewed the events as G-d's punishment for the sale of Yosef. This he could accept. When it turned out that only Binyamin would be enslaved - the only one not involved in Mechirat Yosef, Yehuda realized that this was not punishment for what they had done. Now his protective instincts and his promise to Yaakov take over. Yehuda boldly faces this "Egyptian" and is prepared to risk all to save Binyamin.

[SDT] Yosef heard his father referred to as "your servant - my father" ten times (5 from Yehuda and another 5 from the interpreter) and he did not object and/or reveal his identity to prevent the humiliation of his father. For this, commentators say, Yosef lost 10 years of life and died at 110, before any of his brothers..

[SDT] Chassidic masters see a "layer of messages" for us beneath the wording of Yehuda's plea. "...and (if) he leaves his father, he will die." If a person abandons his Father (G-d), forsakes the Torah, then he is considered dead.

Levi - Second Aliya - 11 p'sukim - 44:31-45:7
Yehuda tells Yosef that Yaakov is likely to die if the brothers return without Binyamin. He adds that he has personally guaranteed Binyamin's return and "how can I return to my father without the lad..." (Remember that Yehuda had previously returned to his father without the other lad, Yosef. The current situation with Binyamin is Yehuda's opportunity for complete repentance for what he had done to Yosef.)
Yosef cannot contain himself any longer and orders the room cleared of all "outsiders". He bursts with emotion and announces to his dumb-struck brothers that he is Yosef. Immediately, Yosef asks, "Is my father still alive?" Yosef repeats his shocking revelation, with details, so the brothers will believe what they are hearing. He then admonishes them not to be angry with each other, since it was G-d's plan that should be properly positioned to save his family from the famine.

[SDT] Torah T'mima brings the Gemara in Chagiga in the name of Rabbi Elazar who makes the following powerful observation: If the children of Israel were not able to respond to Yosef's short statement of reproach, imagine how more so it will be difficult for us to respond to G-d's reproach for the myriad wrong-doings as individuals and as a community.

The sale of Yosef was a monstrous sin, regardless of how G-d planned things to turn out. We were slaves to Par'o because of it. So says the Midrash.

[SDT] When Yosef finally reveals himself to his brothers, he makes the following compound statement: "I am Yosef - Is my father still alive?" Many commentaries ask why Yosef would ask that question at this dramatic moment - especially since he has been hearing about Yaakov from the brothers all along. Some see in it a short but powerful reproach to the brothers, as if to say, "is it possible that my father can still be alive after what you've put him through?" If this is indeed the meaning of his question, then Yosef too must bear some of the burden and shame, since he also caused Yaakov suffering by not having communicated with him that he was alive during his years as prime minister in Egypt. (Although there are various reasons given in the sources as to why Yosef did not inform Yaakov of his well-being, it is difficult not to throw some criticism in Yosef's direction.)

Another interpretation suggests that Yosef might have assumed that his brothers had been lying to him about their father. They might have told him that Yaakov was alive to elicit sympathy, but he might have been dead. Therefore, now that he has told his brothers who he really is, Yosef asks the most important question on his mind - Is my father really still alive?

Shlishi - Third Aliya - 20 p'sukim - 45:8-27
Yosef again tells the brothers that it wasn't they who sent him to Egypt, but rather it was G-d. He then sends them to bring their father down to Egypt (to Goshen) where the family will be well cared for during the remaining years of the famine. The brothers embrace and cry. Only then are the brothers able to talk to Yosef.

Meanwhile, Par'o becomes aware of the reunion and offers his generous hospitality to the family. Yosef gives his brothers clothing, but gives Binyamin even more (specifically, 5 sets of clothing and 300 silver pieces).

Observation... Notice that once again a son of Rachel is being favored by being given a special garment. The first time, the results were disastrous for Yosef and his brothers. Why would Yosef even consider doing this?

When a child misuses a book, we don't forbid him to ever touch a book again. The opposite – teach the child how to properly treat books, and as soon as possible give him another. In this way, you will see if the lesson was learned. The "solution" to the problem of the brothers is not reached by avoiding difficult situations. If there is true repentance, then the brothers can be given the exact circumstances to show their change of heart. Seeing things in a proper perspective, the extra gifts to Binyamin do not evoke the jealousy of the brothers; they have repented.

This same idea can be seen in Vaychi. Yaakov favors Efrayim over Menashe. Yosef gets very upset. Again we can say that the idea is not to avoid anything that would make one brother jealous, the other arrogant. Menashe and Efrayim showed praiseworthy charac- teristics in the way they handled their different statuses. This is one of the reasons that we bless our sons "may G-d make you like Efrayim and like Menashe..."

Yosef sends his brothers back to Yaakov with wagons (which is a personal coded message between son & father based on the topic they were studying at the time of the Sale of Yosef) and gifts. The brothers tell Yaakov all that has happened. He refuses to believe that Yosef is really alive, until he sees the wagons. Yaakov's spirit is revived.

R'vi'i - Fourth Aliya - 8 p'sukim - 45:28-46:7
Yaakov tells his sons to hurry with their preparations so that he can get to see Yosef before he (Yaakov) dies. On the way to Egypt, they stop at Be'er Sheva where Yaakov offers sacrifices to G-d. G-d appears to him and assures him that He will protect him and accompany him on his sojourn. The family continues its trip and arrives in Goshen.

Rashi also points out that G-d promised that Yaakov would be brought back to Eretz Yisrael for burial. The promise of becoming a great nation was not enough to calm Yaakov.

[SDT] In explanation of why Yosef never communicated with his father in all the years of separation, one commentary suggests that had Yaakov known about the sale of Yosef, he would have "sentenced" his sons to death for violating the Torah's prohibition against kidnapping. Therefore, Yosef had not told his father what had happened.

Chamishi - Fifth Aliya - 20 p'sukim - 46:8-27
The Torah now lists the names of the "70 souls" (including Yosef and his sons) who went down to Egypt with Yaakov. (The seed is planted; the harvest many years hence will be the Nation of Israel.)

THE SEVENTY SOULS...
Note the atypical mention and counting!) of female offspring - Dina and Serach the daughter of Asher. Tradition attributes to Serach great longevity - she was the oldest person to leave Egypt, giving her the unique status as an eyewitness to the entire Egyptian experience. (Yocheved too, perhaps.)

Notice the label of B'CHOR (firstborn) for Reuven, here and in other places in the Torah. Although Levi, Yehuda, and Yosef each ended up with a "feature" that we would identify with the first- born, these roles being taken away from Reuven because of his shortcomings, he nonetheless is repeatedly identified as Yaakov's B'CHOR.

Reuven (1) and his sons Chanoch (2), Palu (3), Chetzron (4), Carmi (5);
Shimon (6) and his sons Y'mu'el (7), Yamin (8), Ohad (9), Yachin (10), Tzochar (11), Shaul (12); (Rashi says that Shaul was Dina's child from Sh'chem, raised by Shimon as his own);
Levi (13) and his sons Gershon (14), K'hat (15), M'rari (16);
Yehuda (17) and his sons Eir and Onan (both of whom who died in Canaan, but are mentioned here, though not counted among the 70), Sheila (18), Peretz (19), Zerach (20), and Peretz's sons Chetzron (21), Chamul (22);
Yissachar (23) and his sons Tola (24), Puva (25), Yov (26), Shimron (27);
Z'vulun (28) and his sons Sered (29), Eilon (30), Yachl'eil (31);
These are Leah's children plus Dina (32).
The Torah says the total from Leah is 33. Rashi says that the 33rd of Leah's "children" is Yocheved (33), daughter of Levi, who was born as they entered Egypt. That's 33 souls from Leah.
Gad (34) and his sons Tzifyon (35), Chagi (36), Shuni (37), Etzbon (38), Eiri (39), Arodi (40), Areili (41);
Asher (42) and his children Yimna (43), Yishva (44), Yishvi (45), B'ri'a (46), their sister Serach (47), and the sons of B'ri'a, Chever (48), Malki'el (49);
The souls from Zilpa are 16.
Yosef (50) and Binyamin (51);
Yosef's sons who were born in Egypt (they are nonetheless included in the Seventy Souls) from A-s’nat - Menashe (52), Efrayim (53);
Binyamin's sons Bela (54), Becher (55), Ashbel (56), Geira (57), Naaman (58), Eichi (59), Rosh (60), Mupim (61), Chupim (62), Ard (63)
Souls descendant from Rachel are 14.
Dan (64) and his son(s) Chushim (65);
Naftali (66) and his sons Yachtz'eil (67), Guni (68), Yeitzer (69), Shileim (70);
Those descendant from Bilha are 7.

The Torah's total is 66 who went down to Egypt (actually 67 counting Yocheved) and Yosef and his sons who were already in Egypt, bring the total - not counting daughters-in-law - to 70.

Remember that the "whole world" that came from No'ach was 70 (nations). We now find the same number in Yaakov's descendants. Their 70 became the Nations of the World. Our 70 became the Jewish People. Think about it.

Alternate suggestion: Count Yaakov among the 70 souls and not Yocheved? Total is still 70 with all the names actually mentioned in the text.

Shishi - Sixth Aliya - 17 p'sukim - 46:28-47:10
Yaakov sends Yehuda ahead, to complete preparations. Yosef sends a royal chariot for his father.
When Yaakov and Yosef meet, Yosef embraces Yaakov and cries.

Commentaries point out that Yosef embraced his father and cried, but Yaakov did not (at this point) reciprocate, because at that moment he was reciting the Sh’ma. The Maharal explains this as follows: Yaakov Avinu was filled with so much joy and love at the moment of his reunion with Yosef, that he wanted to channel those powerful emotions towards G-d.

Yosef then prepares (some of) his brothers to meet Par'o. It is a sensitive issue because Yaakov and family are shepherds (sheep being the deity of Egypt). Yosef presents his father and five of his brothers to Par'o. Par'o again offers the best of the land to Yosef's family. Par'o asks Yaakov how old he is. Yaakov replies that he has lived 130 bitter years and that he does not expect to live as long as his father or grandfather. Yaakov blesses Par'o (having done so when first presented to Par'o - Rashi says that these were courtesy greetings to royalty) and Yaakov takes his leave.

Rashi brings a Midrash that says that Yaakov’s bracha to Par’o was that the Nile should rise above its banks when he approaches it. And so it was, from then on.

Sh'vi'i - Seventh Aliya - 17 p'sukim - 47:11-27
Yosef sets up his family with the best the land has to offer. Meanwhile, the famine intensifies in Egypt. Yosef carefully controls the food supplies and before long has amassed for Par'o all the wealth, possessions and land (except for that of the clergy) of the people. Finally, the peoples of Egypt become slaves to Par'o in exchange for sustenance.

Yaakov's family flourishes greatly.

As mentioned earlier, this is the only sedra that does not end with a parsha break (in a printed Chumash, that means no PEI-PEI-PEI or SAMACH- SAMACH-SAMACH. The significance of this is explained by the commentaries of the opening (pun intended, since that’s the whole point - Vaychi is NOT open) pasuk of next week’s sedra.

Final 3 p'sukim are reread for Maftir.

Haftara - 14 p'sukim -Yechezkeil 37:15-28
The antagonism in the beginning of Parshat Vayigash between Yehuda and Yosef is the forerunner of the split of the Jewish People into the kingdoms of Judah and Israel (represented by Efrayim, Yosef's son). In this portion from the Prophets, G-d tells Yechezkeil to take two sticks - one marked for Yehuda and one for Efrayim- and hold them together until they merge. When the people ask the meaning of this, the prophet is to tell them about the reunification of the tribes. This reconciliation, which is also the theme of the sedra, will produce the One Nation that will once again be the "dwelling place" of G-d. We will know that, as will the nations of the world. As happy as is the reconciliation of the brothers in the sedra, both the sedra and haftara reminds us of rough times to come, throughout Jewish History.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 164 (part four) • Acquiring Personal Property• We now discuss another method of acquiring personal property, that is by the payment of money.

According to Torah law, both real estate and personal property can be acquired if the buyer gives to the seller money for the thing purchased. However, the Rabbis in ancient times changed the law insofar as it deals with the purchase of personal property. The general rule is now that payment of money does not transfer ownership of the item of personal property to the buyer. The item still belongs to the seller. When a person buys a loaf of bread in a grocery store, halachikly, it is the act of lifting the loaf that is the act of acquisition. Except that if the seller insists, the act of acquisition must be coupled with payment or at least with credit extended to the buyer. Then both the act and the payment will transfer ownership. As is stated in these lessons, there are many methods of performing an act of acquisition to acquire personal property. It is usually stated in the codes that the payment of money by itself does not transfer ownership to personal property. Much of what is stated here, is superseded by the laws of the land, and the laws of the merchants and local laws.

The reason for the decree of the Rabbis is significant. Because, in those situations where the reason is not present, ownership may still be transferred by the payment of money. Also the reason has no application to real estate and therefore ownership of real estate can still be transferred by the payment of money. The reason for the decree is as follows: Assume that ownership is transferred on the payment of money, and the buyer permitted his purchased goods to remain in the hands of the seller after the buyer paid the money to the seller. If thereafter there was a fire or a flood or robbers came, the seller will not move hastily or move at all to protect the goods that the seller sold to the buyer. Theoretically, a similar situation could arise after the decree of the Rabbis. Assume that a buyer paid for an item but has not yet made an act of acquisition. In case of a fire or robbers or flood, the money of the buyer is in the possession of the seller. Since ownership of the goods to be sold has not yet been transferred the seller will not take care to see that the money of the buyer is protected, since the money is in the possession of the seller but belongs to the buyer. The answer given in the codes is that it is much easier to rescue the money than goods. Also nowadays the money is very often paid by check or promissory note and is most often deposited in the seller's bank and is thus protected.

There are two categories of exceptions where the law remains as it was under Torah law, namely, that the giving of money by the buyer to the seller is an act of acquisition. (1) Where the rationale of the Rabbis does not apply; or (2) in unusual cases to which the Rabbis did not intend their enactment to apply.

Exceptions where the rationale of the Rabbis does not apply:
1. The most obvious exception is when the seller and buyer agree that the sale shall take place as soon as the money is paid by the buyer to the seller.
2. The premises of the buyer are leased to the seller and the item is found on these premises. The buyer pays the seller for the item of personal property. Ownership is transferred to the buyer.
3. The seller is the landlord and the buyer is a tenant of part of the seller's premises. The sold item is on the premises in the part not rented to the buyer. As the buyer gives the seller the money for the item, ownership of the item is transferred to the buyer.
4. The item sold is not under the control of the seller or the buyer. For example the seller sells chopped wood he found in the forest. The buyer pays the seller for the wood. ownership is transferred to the buyer as soon as he pays the seller for the wood.
5. Ownership is transferred to the buyer as soon as he pays for it, if the item sold is in a place that cannot be burned or flooded. I would add to that if the item is covered by insurance naming the buyer as the insured party. If the item is burned, the insurance company will pay the buyer for the loss,

Exceptions in unusual cases
1. The buyer has money in his hands and it is not known to either the seller or the buyer how much money the buyer is holding. The buyer offers to buy the item that the seller is selling for the total money that the buyer is holding in his hands. The seller agrees and takes the money. The giving of the money to the seller is the act of acquisition.
2. Both the seller and the buyer know how much money the buyer is holding but they do not know the quantity of the item sold. For example, the seller sells the fruit in the field that was picked by his workmen. As soon as the buyer gives the seller the money, the fruit belongs to the buyer.
3. Reuven sells an item to Shimon and Shimon acquires the item by lifting it up. Shimon does not pay for the item but owes the money to Reuven. Shimon now has an item to sell, either the same item he purchased from Reuven or an other item. Reuven offers to buy the item from Shimon for the money owed to him by Shimon. The item sold by Shimon is acquired by Reuven when Shimon agrees to the sale, and it is the money held by Shimon that acts as the acquisition.
4. The item that Reuven is selling to Shimon is held by Levi. Reuven instructs Levi to give the item to Shimon, who has paid Reuven for the item. The item belongs to Shimon even though he has not lifted the item of performed any other act of acquisition on the item.
5. The exception made on behalf of minor orphans by their guardian. If they to sell goods, they must be acquired only by the buyer giving the purchase money to the guardians of the orphans.
6. If the buyer or the seller is a charity, then as soon as he buyer pays for the item it belongs to the charity, if it is the buyer, or to the other party if the charity is the seller.
The subject matter of this lesson is more fully presented in Volume VI Chapter 199 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
Giving Charity
There is no question that giving charity is considered one of the greatest com- mandments in the Torah. For example, on the Days of Awe we proclaim that “repentance, charity, and prayer will repeal the bad in the decree”. And our Sages declared that “charity saves from death” (Shabbat 156b). What unique message can we find in this important mitzvah?

The simple understanding of this mitzva is that it is meant to help the needy recipient. As the Torah tells us, “When there will be a poor person from among your brethren in one of your gates in your land which HaShem your G-d gives you, don’t harden your heart and don’t close your hand to your needy brother. Rather, open wide your hand” (Devarim 15:7-8). The mitzva begins when there is a poor person among us; it is then the giver’s role to help the recipient.

Yet Rabbi Akiva presents a completely opposite view of this mitzva. The Roman ruler Turnus Rufus asked Rabbi Akiva: If your G-d loves the poor, why doesn’t he support them? Rabbi Akiva replied, so that we may be saved by them from the judgment of Gehinnom (Bava Batra 10a). In other words, the mitzva begins when there is a sinner among us; it is then the recipient’s role to help the giver, by providing him with a worthy object for this mitzva!

The idea that the mitzva of tzedaka is intended for the giver, and not only for the recipient, is expressed not only in aggada but is also clearly reflected in a number of halakhot.

Rambam provides one explicit example. The Mishna tells us, “All is according to the multitude of the act” (Avot 3:15). Rambam explains that there is special importance to the multitude of the act, rather than its magnitude. Therefore, he writes, it is preferable to give a small amount to tzedaka many times rather than give a large amount once. The reason is not for the benefit of the recipient, but rather for the benefit of the giver, since this practice cultivates the character trait of generosity (Commentary on the Mishnah).

Another example from Avot is the statement that “one who wants to give but that others shouldn’t give is stingy towards others” (Avot 5:13). The mishna indicates that this person is not stingy towards the poor, for he wants to give charity. Rather, he wants to prevent others from enjoying the benefit of giving.

One interesting example is Rav Moshe Feinstein’s understanding of the Edict of Usha, which prohibits giving more than twenty percent of income to charity, lest the giver himself be reduced to poverty. Rav Moshe differs from most authorities and writes that even a wealthy person shouldn’t exceed this amount, except for certain isolated causes (Igrot Moshe YD I 143).

His students have explained that according to Rav Moshe, this limit is not only for the benefit of the community, to prevent generous givers from becoming a burden. It is also for the givers themselves, to remind them that they too are not immune from misfortune. (See Maaser Kesafim pg. 36.)

A remarkable halakha which conveys the idea of tzedaka as the need of the giver is that “Even a poor person who is himself supported by tzedaka, is obligated to give from what others give him” (SA YD 248:1). When we give charity to a poor person, we give him enough for his basic needs – food, clothing, shelter. But we also have to give him an additional amount so that he also can give tzedaka. This illustrates that giving tzedaka is a basic human need, like food and clothing, which the community is itself obligated to provide to the needy.

In Chasidic thought, this aspect of tzedaka is given a theological dimen- sion. The impoverished material and spiritual state of the world exists in order to give the Holy One, blessed be He, the means through which He can display His incomparable benevolence. So giving charity achieves a unique level of following in G-d’s ways. (See Rav Aryeh Kaplan’s “Inner Space” pp. 10-13.)

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. G'matriya Match
9. Torah Tidbits points
10. 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 Is it permissible to write in the margins of holy texts for educational purposes? May one underline or highlight the text and use pencil or pen?
A Many of the commentaries that now surround the traditional page of the Talmud were written by great scholars in the margins of the page. Of course, due to respect for the texts, one should make an effort that the page not look unseemly due to messy scribble.
There are even times when it is mandated to make notations. The gemara (Ketubot 19b) says that one should not leave holy texts without correction for extended periods of time, apparently out of fear that they will be improperly used or learned from. The poskim say that this applies to any sefer from which one learns (see Rama, Yoreh Deah 279:1 and Biur Hagra, ad loc.). The Rama does cite a ban not to make "corrections" based on personal logic unless there is a clear proof that there is a mistake. The Pitchei Teshuva (ad loc.:3) suggests that one leave the text as is and write the apparent correction in the margin as a possibility, which has the benefits of corrections without the dangers. Writing in pencil is not only a sign of humility but also can spare embarrassment if and when one's ideas turn out to be flawed.

There is a Torah prohibition not to erase any of the Divine Names (see Yoreh Deah 276:9), and there is a rabbinic prohibition against erasing any Torah texts when not necessary. One may not write over the Name of Hashem with one color ink in a way that covers the Name in another color (see Gittin 19a). However, most poskim allow one to cover the Name with ink of the same color, as this is not considered erasing the bottom writing (see Pitchei Teshuva, YD 276:6; Mishna Berura 32:128). Highlighting should be even better than this, because it is not writing, and the bottom writing is fully legible. Since it is done to make the "covered" writing more noticeable it does not seem to be a bizayon (a disgrace) either. Still, one might prefer to underline rather than highlight texts with the actual Names of Hashem.

Note to readers of the Vebbe Rebbe column: If you have a question that you feel is of the type that appear in this column, feel free to send it to us (tt@ou.org, or fax: (02) 561-7432, or bring it in to the Israel Center) and we will pass it on to the Vebbe Rebbe people at Eretz Hemda. Your question will either be answered privately, or it might appear in this column at some future date.
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

Hasidic Wisdom by Simcha Raz (Elkins)
People are very careful not to swallow an insect, but they are not careful about devouring a person.
— Rabbi Barch of Medzibuz

If one does not recognize one’s own worth, how can one appreciate the worth of others?
— Rabbi yaakov Yosef of Polnoye

One who lets out even a quiet sigh that does not come from the depths of the heart has committed fraud.
— Rabbi Menachem Mendel of Kotzk

Rite and Reason by Shmuel Pinchas Gelbard
It is customary to affix the mezuzah at a slant on the doorpost (Shulchan Aruch).
Reason: We wish to fulfill the views of both Rashi and Rabbenu Tam in Menachos (33a) who differ on whether to attach the mezuzah vertically or horizontally.
A mezuzah should be attached to the doorway, placed within a protective container either of wood or of metal (Shulchan Aruch).
Reason: To protect the mezuzah from against the sides of the doorpost.
Reason: Since the mezuzah has a status of a Sefer Torah it is prohibited to touch it (Kesser Shem Tov).
It is customary to place one’s hand on the mezuzah upon entering and leaving the house (Shulchan Aruch).
Reason: This recounts the episode in Masseches Avodah Zarah (11a) concerning Onkeles the son of Kelonimus the convert, who was taken by the Romans to the emperor. As he passed by a door he saw a mezuzah and he put his hand upon the mezuzah.

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R' Avraham of Bobroisk, a Lubavitch chassid, was asked to explain how it is that some people who serve Hashem in every way are depressed their entire lives, while others, who serve Hashem just as well, are always joyful. He explained as follows: "The former looks at where the soul was before it came down to the earth, and how low it has sunk since then. As a result he is despondent. The joyful person on the other hand, looks at where the soul is now and where it will ultimately go, and that is why he is always happy. “

"Despondency," he added, "has a role to play in causing a person who has sinned to repent his ways. But it is a very strong medicine, and a person who takes this medicine all the time, even when it is not necessary, will find that it doesn't help him. Joy, on the other hand, is a medicine which a person can take his entire life, especially if the joy is based on one's delight in serving Hashem."

G-d holds us responsible not for our natures, but for our second natures. From A Candle by Day by Rabbi Shraga Silverstein

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
Generally speaking the Haftorah is related to the Parshah. This week, however, there seems to be no connection between the two. The Parshah tells the story of the reunification of Joseph with his brothers and his father Jacob, and Jacob's subsequent journey to Egypt with his entire family; the Haftorah (Ezekiel 35:15-28) recounts the prophecy of Ezekiel concerning the redemption of Bnei Yisrael and the building of the Beit Hamikdash. How then are the Parsha and the Haftorah related?
The gemarah (Megilah 16b) quotes Rabbi Elazar who expounds Bereishit 45:14 to teach that when he embraced Binyamin, Yosef wept over the future destruction of the two Temples which were built in Binyamin's portion of Eretz Yisrael. Binyamin wept when they embraced because of the future destruction of Mishkan Shiloh in Yosef's portion of Eretz Yisrael. At this dramatic encounter of the only two children of Rachel Imeinu, two brothers who had not seen each other since childhood, their first reaction was to weep because they foresaw the future Galut of Bnei Yisrael!

Now we can understand why Chazal chose this Haftorah for this Parshah. At the same time that we mourn the destruction of our Temple and suffer the pain of Galut, we recall with joy and gladness the assurance that Hashem will grant us final redemp- tion.
What better time than the present when we are privileged to witness the beginning of that redemption to dedicate ourselves to the welfare and future of Eretz Yisrael and Medinat Yisrael. Above all to realize that there can be no greater support for Eretz Yisrael and no greater assurance of its growth and future than Aliyah L'aretz. - Rabbi Binyamin Walfish, Jerusalem; TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

The Perfumery of Beit Avtinas and the Ketoret
One of the magnificent entrances on the southern side of the Beit HaMikdash was called Sha'ar HaMayim - the "Water Gate." This gate had a second story which contained two chambers. The room on the western end was the perfumery - the studio-workshop of the priestly family Beit Avtinas - the House of Abtinas. This family of Kohanim was responsible for the production and compounding of the Ketoret which was offered in the Beit HaMikdash twice daily.

The Gemara relates that these spice apothecaries were experts in their field but would not share their knowledge with anyone else. For this Chazal censured them. They were paid the extraordinarily high salary of twelve gold minas per day for their work. The Temple authorities, perhaps in an economy drive, tried dismissing the Kohanim of Beit Avtinas and replacing them with expert perfumers from Alexan- dria. However the Alexandrians, despite their endeavors, failed to duplicate the secret formula and the Temple authorities were forced to recall the Kohanim of Beit Avtinas - at twice the salary!

Once the monopolist Kohanim of Beit Avtinas were asked why they did not teach their craft to non-family members. Their answer was that there was a tradition in their family that one day the Beit HaMikdash would be destroyed; perhaps an unworthy man would misuse this knowl- edge and offer the special Ketoret of the Beit Hamikdash before Avodah Zarah.

The Kohanim of Beit Avtinas also had an interesting house rule. A bride in their household was not permitted to use perfume and women marrying into their family were required to observe the same stringency. In this way they observed the Biblical precept "You shall be 'clean' before G-d and before Israel." (Bamidbar 32:22) They did not want anyone to have the slightest suspicion that they were perhaps using the Ketoret destined for the Mizbach HaZahav (Golden Altar) in the Beit HaMikdash for their own private use. For this Chazal blessed them and they "were remembered for good."

We have to imagine their aromatic workshop. In the middle of the room, there were long worktables with mortars and pestles, mixing bowls, extremely accurate measuring devices, scales, and various tools. In this redolent studio, the Kohanim of Beit Avtinas compounded the Ketoret. Lining the walls were shelves stacked with sacks and chests containing the most exotic spices in the world, some literally worth their weight in gold. Frankincense, for example, had to be imported from Sheba located in southern Arabia. "The caravan of camels shall cover thee... all coming from Sheba, they shall bring gold and frankincense and proclaim the praises of the L-rd." (Yeshiyahu 60:6) And in those days cinnamon came from China!

Each ingredient had to be pounded by itself. While the Ketoret was being prepared, the pounder would chant "Pound well, well pound." On warm dry days, the Ketoret was spread out for drying. During the winter, it was heaped up so its aroma would not dissipate.
The Torah specifically mentions four ingredients; Nataf, Shecheilet, Chelbona, and Levona. Nataf is usually translated as stacte. Chazal believed that it was balm. Shecheilet - onycha is the fragrant operculum of a species of shell found in the Red Sea. Chelbona - galbanum and Levona - frankincense are varieties of gum resins. We recall Pitum HaKetoret from Tefillat Shacharit on Shabbat and Chol.

Chelbona was actually evil smelling. So why was it included with the rest of the aromatic sweet spices? "A fast in which none of the sinners of Israel participate is no fast. The spice, galbanum, has an unpleasant odour and yet it is included in the spices for the incense offered in the Beit Hamikdash." (Keritot 6b) Rashi explains that the foul smelling Chelbona was included "to teach us that it should not be unimportant in our eyes to include among us, in the assemblies of our fasts, the sinners in Israel so they should numbered together with us." (Shemot 30: 34)

However there were seven other ingredients in the incense; Mor - myrrh, Ketzia - cassia, Shibolet Nerd - spikenard, Karkom - saffon, Kosht - costos, Kelufa - an aromatic bark and Kinamon - cinnamon. Josephus wrote that the ingredients of the Ketoret came from the cultivated land, the wilderness and the sea and symbolized that all elements in creation were intended for G-d's service.

Another ingredient was a mysterious substance called Ma'alei Ashan ("smoke raiser") which caused the smoke to rise straight up instead of scattering as smoke usually does. The identity of this additive was one of the secrets of Beit Avtinas and they were sworn under oath not to reveal it. That the smoke rose "straight as a date palm tree" was considered one of the ten miracles in the (first) Beit HaMikdash. According to Avot d'Rabbi Natan, one of the Minor Tractates of the Talmud, the "column of the smoke from the burning incense issued forth from the Ketoret on the Mizbach HaZahav and ascended in a direct line to the Kodesh HaKodashim.

365 Minas of Ketoret were prepared every year in the Beit Avtinas perfumery, one for each day of the solar year and three more for the additional Ketoret offered on Yom Kippur. The extra three Minas that the Kohein Gadol required for the Avoda of Yom Kippur were returned to the mortar and pounded yet again. The Ketoret used on Yom Kippur would be of the very highest quality. Some of the ingredients had to undergo special processing. Onycha had to be first steeped in Cyprus wine to intensify its fragrance. Later "lye obtained from leek was rubbed over the onycha in order to render it beautiful."

Rabbi Akiva, who lived after Churban Habayit, told this story.

"Rabbi Yishmael ben Luga related to me: One day, one of the descendants of Beit Avtinas and I went to the field to gather herbs and there I saw him crying and laughing. I said to him: 'Why did you cry?' He answered, 'I recalled the glory of my ancestors.' And why did you laugh happily? He replied; 'Because HaKadosh Boruch Hu will restore it to us…'"

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.

G'MATRIYA MATCH
“And his soul is tied with his soul”. K’SHURA = 100+300+6+200+5=611 — the same G’matriya as TORAH. It is Torah that is (or should be) the basis of the connection between souls — parent to child, siblings, husband and wife, good friends.

Recently, TT readers have raised three different points about Torah Tidbits that we’ve addressed in the past, but that bear repeating.
Reading Torah Tidbits in shul: Many people read TT during the repetition of the Amida and/or during Torah reading. Some shuls in the States that print up TT from the internet, add a boxed “warning” about not reading TT in shul. Some shuls here do not distribute their copies of TT until the end of the davening. Our answer is to ask, “what would you be doing during the repetition of the Amida and/or Torah reading?” If the answer is, “I pay attention, answer AMEN to each bracha, follow the layning, etc.”, then we say, don’t read TT then. If the answer is, “I talk to my friends”, then we recommend reading TT instead.

Commercial Ads on Shabbat: The short answer is that one should avoid reading the ads. Stick to the Divrei Torah on Shabbat and read the schedule, and the tiyul info, and the ads before or after Shabbat.

From the Desk of the Director
In parshat Vayigash special attention is given to the meeting between Yosef and his younger brother, Binyamin. Binyamin is the innocent one, the child of old age, the only one of the brothers born in Eretz Yisrael. This unique birthplace bestowed upon him the privilege of having the holy Temples built in his territory (Sifre on Breishit 33:12).

When Yosef and Binyamin embrace, they weep on each other's necks ("Tzavarav"). The exclusive use of the Hebrew term "Tzavar" precludes the expression in Shir Hashirim (4:11), which likens the 'neck' to David's Tower. Like the Bet Hamikdash, it is a precious conduit adorned with jewelry that connects the 'higher' levels with the 'lower'. Says Rashi: Yosef wept for the Temples destined to be destroyed in Binyamin's domain, while Binyamin cried for the Mishkan in Yosef's dominion that would eventually be vanquished.
At such a joyous time of reunion it is amazing that the two brothers bewailed the future sorrows of the other. In truth, however, they both understood that their long years of separation were the result of malice - and that the destruction of the Temples was also to be predicated on "Sin'at Chinam", unbridled hatred. So, it is particularly appropriate that at this juncture, Yosef and Binyamin, emulating Hakadosh Baruch Hu, teach us the timely and elevated ideal of "Imo Anochi Betzara" - 'I am with him in his distress' (Psalm 91).
Shabbat Shalom, Menachem Persoff, Director, Israel Center

Towards Better Davening and Torah Reading
Column #51. Contents of this weekly column are (mostly) based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading.

Let’s present some reader feedback on a few topics.

Yosef’s wife. Whenever her name appears in Torah Tidbits as Osnat, someone (or two or three) writes in with the correct pronunciation. If you will notice in this issue, she is called A-s’nat. The point is that the SHVA under the SAMACH is a NA and belongs to the following syllable. The KAMATZ under the ALEF is a KAMATZ GADOL, pronounced in the “Israeli” pronunciation like the “o” in hot, as opposed to a KAMATZ KATAN which sounds like the “ou” in cough. Even in the Ashkenazis pronunciation, it is incorrect to pro- nounce her name AWS-NAS. It would be AW- S’NAS, with the accent on the last syllable. There are many words like this, where the sloppy pronunciation that so many of use got used to pronounces what is supposed to be a SHVA NA as a NACH and attaches it to the previous syllable – AL HATZADIKIM... V’AL P’LEITAT SO-F’REI- HEM. Not SOF-REIHEM. First syllable is SO, SAMACH-CHOLAM MALEI. Second syllable is F’REI (not FREI, but F’REI).

Next. After writing the whole business of the two ANA HASHEM phrases, trying to correct the way most of us brought from American davening, saying ho-SHI-a and hatz-LI-cha. Finally learning to say hatz-li-CHA, MILRA, while leaving ho-SHI-a as MIL’EL. Then come two emails, from two different people who did not coordinate their comments, that Rav Mordechai Breuer, a well- known expert on Biblical pronunciation, writes that ho-shi-A should also be MILRA. We’re still waiting this one out for further clarification.

Personal note: Because of many things from thses columns, I have found myself davening better, slower, understanding more, paying more attention, not going onto “automatic pilot” as often. I hope that some of the readers have experienced a similar enhancement of their davening.

I also made another discovery. Reading a chapter in the book and rendering it for this column is one thing. Experiencing that which is culled from the Sefer is another thing. A better thing than the former. Experience is an important teacher.

For example, let’s do a little more review of the SH’VA NA. We’ll use the weekday Amida for examples.

There are “easy” SH’VA NAs and harder ones. The easy ones are easy because the common naturally and because there really is no good way to get them wrong. R’TZEI, SH’VA under the REISH is NA. That’s the case with SH’VAs under the first letter of a word.

(Practically always.) SH’MA is like that too, but we need pay a little extra attention when the sound of the first two letters blend easily. SH and M can be said as a single “blended consonant”. Bagel with a shmear please. In English pronunciation, we don’t say the SH and the M as distinct sounds. We blend them. In Hebrew, we DO say them distinctly. SH’-MA KOLEINU, not SHMA. Blending the two sounds would involve pronouncing the SH’VA under the SHIN as a NACH. It isn’t. It’s a NA. SH’MA. Again, this blending doesn’t work with all combinations of letters. V’KABEIL is easy, because there is no way to blend the VAV and the KUF. But the following word (in SH’MA KOLEINU) is B’RACHA- MIM. BET and REISH do blend, so we must be careful to separate them (but not overly so).

Another example, from the AL HATZADIKIM bracha (mentioned earlier). P’LEITAT. Don’t blend the PEI and the LAMED. They don’t blend in Hebrew. They do in English. We say I went to a play, not P’LAY.

The other “easy” SH’VA NA is the one following a SH’VA NACH. With two SH’VAs in a row, the first is usually NACH and the second one is NA. In SH’MA, UV-CHOL NAF-SH’CHA, the SH’VA of the FEI is NACH, that of the SHIN is NA. <mtc>

Parsha Pix
Across the top of the ParshaPix, from right to left, are the TRUP marks for the first six words of Vayigash. See the comment in the Sedra Summary for details of the Vilna Gaon’s observation. Here, we’ll repeat just one part of the comment, namely that the TRUP on the name Yehuda, and his position among the brothers age-wise, are both R’VI’I - fourth.

Last year’s PP had graphic images of a bull and a lion, representing the confrontation between Yehuda (the lion) and Yosef (the bull). This year, we dropped the obvious and went for the fun - albeit only for people who are tuned into the American sports scene. If you’ve got U.S. sports fans among your Shabbat guests and/or household, you might want to challenge them with the Pix before they read the solution. The basketball player is labeled CHI for Chicago, as in the Bulls. The football player is labeled DET, for the Detroit Lions. So we are still referring to the “confrontation”.

The two Zodiac symbols to the right of the football player are for Leo and Taurus – again, representing the confrontation.

Below the symbol of Taurus is a diagram of a square knot, standing for V’NAFSHO K’SHURA V’NAF-SHO, and his soul was tied up with his soul (Yaakov and Binyamin).

Below the knot are five shirts, standing for the five changes of clothes that Yosef gave to Binyamin.

He also gave him 300 silver pieces, represented by the money sack marked with a SHIN, which equals 300.

Then there are two of the wagons that Yosef sent to Yaakov, to bring the family down to Egypt... and to remind him of the Torah topic they last studied together.

The outline of a donkey marked 10+10 stands for the donkeys (10 CHAMORIM and 10 ATONOT) that Yosef sent to Yaakov with provisions for their trip to Mitzrayim.

This brings us to the dreidel — purposely a Chutz LaAretz one, with SHIN. The letters of the dreidel rearrange to spell GOSHNA, to Goshen. This from Vayigash, which is almost always the post-Chanuka Shabbat.

To the right of the dreidel is a pie with five sections, one of which is colored in. This represents the fraction one-fifth, the tax imposed at Yosef’s suggestion, on the Egyptians, during the seven years of plenty.

The shepherd’s crook is the symbol of the occupation of Yaakov’s sons (which was problematic in the Egyptian setting).

And lastly (but not leastly), there is the number 70, marked with an asterisk, and an arrow pointing downward (really southwesterly). This represents the 70 souls who went down to Egypt. The asterisk reminds us that one had gone down much earlier (Yosef) and two others were born in Egypt (Efrayim and Menashe), but are still counted among the 70.

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

Last week’s (Mikeitz-Chanuka) TTriddles:
[1] Eisav, Yaakov x 2, Yosef x ?
[2] Sister-in-law of the mother of royalty is an anagram for royalty
[3] From the name - Twice in the first, with; twice in the second without
[4] Par'o, Bnei Yisrael, G-d, the king, and who before?
[5] items, brothers, voice, prophet; who & what?

And the envelope please...
[1] The word VAYEIVK, and he cried, appears 10 times in the Torah (all in the Book of B’reishit). Eisav cried once. Taakov cried twice. And Yosef cried SEVEN times!
[2] Mother of Royalty is a nickname of RUTH. from whom came David HaMelech and the whole Davidic line. Her sister-in-law was ORPAH — the two of them were married to Machlon and Kilyon, sons of Elimelech and Naomi. The letters of ORPAH - AYIN, REISH, PEI, and HEI rearrange to spell the generic term for the kings of Egypt, PAR’O.
[3] From the name... of the 8th day of Chanuka. ZOT CHANUKA. In the first... Sefer Torah, the word ZOT appears twice with a BET at the beginning. That’s “with”. In the second Torah, the maftir for Chanuka, ZOT appears without any prefix letter.
[4] VAYITAV HADAVAR B’EINEI... or something like that. And the thing was good in someone’s eyes. The phrasing appears with Par'o, Bnei Yisrael, G-d, and the king (referring to Achashveirosh). And who before? Trick (TTriddle-style) question. Once it says And the thing was good (not in his eyes, as the expression usually goes) LIFNEI, before. The who? is HAMAN, as with the suggestion of his wife and loved ones that he should get the king’s permission to hang Mordechai.
[5] VAYAKEIR, and he recognized. Yehuda recognized the items he had left with Tamar. Yosef recognized his brothers. Shaul recognized David's voice. Ach’av recognized that he was dealing with a Navi.
Top honors go to a relatively new - but deadly accurate TTriddles solver (we’ll call them TTriddlers) — DAC/EFRAT. It’s a good thing he picked up his first load of prizes, because now he gets two more - a CD from NOAM and a gift from Big Deal.
There were other solutions submitted, but no one came close to DAC’s solution set.
Even though it wasn’t part of the TTriddles set - it was only a “fun question”, the DACs counted 220 candles lit in their home over Chanuka. Had everyone been home throughout Chanuka, DAC adds, there would have been 278. One imagines that numbers varied from house to house.

This week's TTriddles:
[1] The twice-expressed approach has a hostile connotation in the once-recited version
[2] The head of his family, yet many older brothers
[3] The best of Egypt; the shortest year

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

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

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

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

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

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

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Special note to TT readers who do not regularly participate in Israel Center activities (or never): You actually do participate in an Israel Center activity... called Torah Tidbits; Many people feel that just for Torah Tidbits alone, it’s “worth it” to become members of the Israel Center. We hope you feel that way too.

There are 2 ongoing “Writing Your Personal Memoirs” workshops at the Center: one on Wednesdays at 11:30am and one on Tuesdays at 4:00pm. We are looking for a few more writers to join our groups. Each person works on his/her own personal story, using unique, creative exercises to get memories and ideas flowing. Participants also spend time sharing and discussing their work. Every person has their own special story and every writer has their own original style. You will be encouraged to focus on the parts of your history that are important to you. Your Life Stories will become a beautiful gift to pass on to your children and grandchildren. Writing is a challenge that can be exciting and fulfilling. If you have been thinking about writing your memoirs and would like to join one of our writing groups, please call Miriam Lock at 993-1204 or the Center 566-7787 ext 204.

ISRAEL CENTER SCENE • A Review of recent Israel Center Activities • OU Israel Center Director, Menachem Persoff reporting:
As usual, the OU Israel Center has been bubbling over with activities in the last few weeks. Here we highlight several of the events, in-house and around the country, with special emphasis on the recent Chanuka holiday.

Beit Kharkov is the OU Israel Center's project for the graduates of the OU program in the Ukraine that caters for over 250 young olim.
Director Chaim Pelzner reports: "Baruch Hashem we completed all our Chanuka events successfully both in material terms and spiritual terms. These included:

Shabbaton. A very successful Shab- baton at the Pelzner's in Shaarei Tikva for 18 girls, all "old timers" of Beit Kharkov. Despite the bad weather on Friday, they all came. The Shabbaton was a wonderful experience. On Friday night there was a discussion held in the Beit HaKnesset given by the Rav of the settlement, Rav Feirstein. The discussion lasted much longer than planned due to the many questions and the interest of the girls. The program also included an activity for the Madrichot.

Newsletter. B”H, our tenth newsletter (in Hebrew and Russian) was recently distributed and included an insert of Hilchot Chanuka, the blessings for candle lighting, and various items highlighting different aspects of Chanuka.

Chanuka Party. A Chanuka Party with a lot of flair and taste was held for 20 girls living in the area in the 'Stam Tish' restaurant in Tel-Aviv, at which the girls lit candles, played Chanuka games, heard Divrei Torah, and sang Chanuka songs.

Boys' Chanuka Seminar. Bet Kharkov launched a special Chanukah boys' seminar to help twenty Beit Charkov boys have a more meaningful Chag. The seminar was conducted in the fashion of a Yeshiva Tichonit: Learning Torah half day and enjoying different activities for the rest of the day. The seminar was far more successful than expected, the highlight being the contribution made by the six Kollel students who had participated in the summer Kollel in the Ukraine and who came especially to learn Torah with the boys.
Chaim notes: Recently we have started local activities for groups of girls in the project in the Tel Aviv and Jerusalem areas. Soon, we hope to oopen another local chapter in the Bat Yam.

NITZOTZ - Student volunteering program: During these past few weeks, no less than 250 overseas students from nine yeshivot and ulpanot in and around Jerusalem have been volunteering under the aegis of the OU Israel Center's Nitzotz volunteering project.
Libi Weiss, Nitzotz Bat-Sherut, reports that this past Chanuka, Nitzotz - along with Kav L'chaim - organized three amazing parties for sick children. One took place in Hadassah Ein Karem Hopital, attended by Midreshet Moriah girls, while boys from Yeshivat Torah Shraga ran two additional parties in the Aleh and Alyn hospitals.

The kids in the different parties played Chanuka Bingo, participated in an interactive Chanuka story and sang songs. Together with Kav L'chaim, Nitzotz and the outstanding volunteers, we managed to light up Chanuka for these children.

Nitzotz promotes student tourism! On 27th November, Nitzotz together with the Ministry of Tourism videotaped 20 religious overseas yeshiva students from around Jerusalem who expressed their love for Israel, the importance of being here, and, of course, wished everyone a happy Chanukah.

Libi adds: Why did the students volunteer for this? Because each and every one of them felt the need to share with Am Yisrael their experiences in Israel so far, their connection to the country, their expectations for the future, and how important it is for Jews all over the world to come visit, support, and make aliya.

"As the students started to leave I felt a need to thank them, not just for coming over to the Israel Center and helping me do my job! But because listening to what they had to say reminded me of how lucky and blessed I am that I live here and how I shouldn't take anything for granted because growing up here is one of the best things that can happen to a person."

To view the recording go to www.ou.org/audio
Dor LeDor: is the OU Israel Center's Inter-generational Family Education Project
Director, Dr. Michael Tobin, reports:

Following our four successful evenings of family and marital dramas in English, we have expanded this season's per- formances to include four evenings in Hebrew (Gush Etzion, Rehovot, Jerusalem) and Russian (Jerusalem, Kiryat Arba, Tel Aviv), as well as an additional five evenings in English.

Each evening is comprised of four mini-dramas that depict typical family and marital conflicts. Following the mini-drama, marital and family experts help the audience discover solutions to the dilemma facing the protagonists. The audience (usually consisting of at least 80 participants) and the psychologists directly interact with the actors by offering them suggestions on how to resolve the challenges facing them. Most of the vignettes deal directly or indirectly with the impact the current security situation is having on Israeli couples and families.

Israel Center Family Counseling Center: This new venture of the OU Israel Center, under the supervision of psychologist Dr. Michael Tobin, is a direct response to the current situation that has taken an enormous psychological toll on the citizens of Israel. In order to meet this rapidly increasing need for psychological support and counseling, we opened the Israel Center Family Counseling Center. The Center has been receiving both English- and Hebrew-speaking clients since late October. Some of our clients are direct victims of terror while others are seeking help coping with the vast range of indirect challenges facing individuals, couples, and families in the current situation.

Jewish Values Education Institute: In addition to the increasingly popular range of activities organized by Director, Rabbi David J. Derovan, for the OU Israel Center's Jewish Values Education Institute, two major programs took place during the Chanuka period: "Science & Torah" Seminar. This was a full-day conference co-sponsored by B'OR HA'TORAH, the "Journal of Science, the Arts & Modern Life in the Light of the Torah." Over fifty people spent the day enjoying an impressive line-up of talks including: Rabbi Nosson Slifkin (the Zoo Rabbi) on The Zoology of Chanukah; Dr. Emanuel Segal on Jewish perspectives of time, and Sarah Yehudit Schneider, Director of A Still Small Voice, on Biological Evolution & String Theory.

The Chanukah Extravaganza. In a departure from the usually sophisticated activities of the Jewish Values Education Institute, for the second year running, over 150 children, aged 3-14, enjoyed four hours of fun at the Israel Center under the aegis of the Institute. There were arts and crafts for everyone, from making your own Chanukah hat to working with clay. Howie Kahn presented the Shimon Sings Chanukah Concert to everyone's delight. In addition, the OU Israel Center's own NESTO group prepared three and a half hours of continuous games. Each child received a free drink and a sufgania. Parents attended free of charge! Everyone had a great time and can't wait until the next Extravaganza day before Purim!

Mother-Daughter Bat Mitzvah Course begins a Second Series
"Reaching the Age of Mitzvot," a 12-session series for mothers and daughters began once again at the OU Israel Center, under the aegis of the Jewish Values Education Institute of the OU Israel Center. This winter's course is the only English language Bat Mitzva course in Jerusalem and is fully subscribed with 12 pairs of mothers and daughters. Rabbanit Pearl Borow, a veteran educator and teacher at the Center, teaches the course.

Shabbat Across Israel: Two months ago the OU Israel Center embarked on a new and ambitious program designed to bring the spiritual and positive experience of Shabbat and other aspects of Jewish tradition to those who have not had the opportunity to taste their sweetness. To this end, with the assistance of Nachi Paris and Ilan Haroush we have conducted a number of minyanim, Onagei Shabbat and Se'uda Shlishit events in four yishuvim in the Golan Heights, as well as more recently in Shoresh in the Jerusalem corridor.

In each of these places there has been such a hearty response to the program that the participants were very happy to enjoy additional Chanuka activities. In Hadnas, for example, 25 residents attended lectures on the battles of the Maccabim and the meaning of Chanukah. Moreover, 75 people from all over the Golan attended our Chanuka party in Katzrin where, in addition to listening to a talk on Hellenism vs. Judaism, all the participants enjoyed the music, song, and stories of Shlomo Carlebach, courtesy of the "LeChatchila" band.

In Shoresh, with the assistance of Hagai Hadar, a regular daily minyan has been started for the community, which also now enjoys Shabbat programming. Some eighty adults and children participated in a very successful and exciting Chanuka party run through this project.

NCSY in Israel: Makom Balev now has 14 chapters around the country offering young people a warm environment where they can meet socially and imbibe Jewish values while participating in chugim, and chessed prorams, Shabbatonim and other leisure-filled events.

Bat Sherut, Mimi Edel reports: Shabbatonim. In the past three weeks we hosted four Shabbatonim with Makom Balev. Our first Shabbat was for 50 boys from the Haifa region, incorporating the branches in Netanya, Lod and Ramle. The following Shabbat we held two Shabbatonim, one in Netanya for 80 girls (from Nahariyah, Netanya, Lod and Ramle) and another for 50 boys in Arad (from Ra'anana, Kiryat Gat, and Lod. Finally, during the second Shabbat of Chanuka another shabbaton was held for 80 girls from Sderot, Kiryat Gat and Ramle in Arad.

"For most of these children this was their first real Shabbat. We know that these Shabbatonim did not change their entire lives, but our goal was to introduce them to a world they do not know much of and teach them slowly what to do and what these things mean. For example: Netilat Yadayim, Birkat Hamazon, and Kriyat Hatorah. With these children one tends to think that they are not listening, but they surprise you with their questions. For instance, because the topic we focused on was 'The Power of the Individual', I began discussing the meaning of life with them and every individual's purpose. And then one girl asked me: "If life is so short, I'd rather have fun. Being religious isn't fun!" You find yourself getting into very deep and long conversations - and that's when you know that all your efforts count."

New Branches. We have opened three new branches in Ra'anana, Tzefat and Kiryat Gat where much progress has been made in the past few months. They all have regular weekly activities. Slowly, the branches are growing, as is Makom Balev as a whole. Our Branch in Ra'anana differs from the others. There we work with high school-age children from an "external" high school with the assistance of the boys from Yeshivat Hesder "Binot" who voluntarily learn with the boys in Chavrutot. This is a tremendous achievement.
In Kiryat Gat we have 12th graders from Mekor Chaim High School who interact with the kids and are developing strong relationships with them.

Chanuka. During Chanuka, each branch had its own program. There were day trips that took the kids to different museums, rafting, or to a day filled with challenging group activities. Each branch had its own Chanuka party.

Makom Balev Leadership Program. The ongoing Makom Balev leadership program takes place in Jerusalem, Lod, Nahariyah, Netanya, Ramle and Kiryat Gat for some 15 more mature members of Makom Balev (eight to ninth grade) in each of these branches. Our goal is for the teen to ask himself, "As a responsible Jew, what will my future look like? How can I make it better? What can I give to others after I have received so much? - and, of course, to teach skills that will further positive responses and applications to these questions.

The Zula is the OU Israel Center's special program for teenage kids searching for themselves…
Harel Hetzroni, the Zula's dynamic director, reports, first with a story: "Yaakov (name changed) works as a guard in Egged Jerusalem and lives in the Beit Gesher guesthouse where the Zula hosts its activities every Saturday night. Yaakov is a secular young man. Since the Zula began its activity in Beit Gesher he comes from his room to join the Zula and quietly sits on the side listening to the music and stories. He has been attending the Zula regularly for a year. A few months ago he turned to me and asked a few questions about Judaism. I spoke to him and consequently met with him several times. Two weeks ago Yaakov turned up at the Zula wearing a kippa and thanked me and the Zula staff for showing him the right direction. He told us that he is now learning with a Rav on a regular basis. He also thanked us again for 'opening his eyes."

We have gone to places where no one has gone before, Baruch Hashem. The Zula has influenced many people.

A recent addition to the Zula program on Saturday evening has now made its mark: There is now a group of boys who have a creative writing activity with an experienced madrich from the Ma'ale Film School. We also conduct a workshop that penetrates the girls' souls at which they learn Divrei Tora at a deeper level. It is an achievement for these young people that these are separate workshops for boys and girls. Each last for at least two hours and sometimes the girl's workshop lasts all night long.

The resonance is great and the fruits of our labors are amazing. People we would not have been able to reach have opened up to us and we have broken many communication barriers.

Chanuka. Many of our participants joined a Shorashim seminar at Nokdim for three days during Chanuka. These kids were searching for answers to basic questions of faith in G-d, not yet having received satisfactory answers from others. Several speakers, including Rav Stavsky, Rav Michi Yosefi, and Rav Erez Moshe Doron, opened their hearts. They were so successful with these kids that last Saturday night the girls said that they are now keeping laws of modesty and will continue attending lectures at Shorashim. May it be Hashem's will that we can continue to spread the light of G-d to others.

"Gesharim" Bar/Bat Mitzva Project: This project has grown significantly in the last few months. There are now 275 children from schools that are "orthodox," traditional and "secular" in seven development areas around the country.

Yael Chori, educational director of the project, reports: Through the good services of the OU Israel Task Force (in the US), two girls from Gesharim, Netanya were twinned with twin Bat Mitzva age girls from New Jersey. The two girls from Netanya were chosen by their madricha because they are responsible and diligent. The first letters were sent out two weeks ago and we hope that this project will be a success and the beginning of similar twinning projects to strengthen the connection, love, and responsibility between the Jews in the Diaspora and the Jews in Israel.

Gesharim recently launched a new initiative: an interactive theater. Two students from Michlelet Emuna travel around to different branches in all parts of the country. The goal is to have the kids participate in a role-play of real life dilemmas on the subject of "Bein Adam Lechavero." The role-plays touch on topics related to child-parent relationships, the unpopular kid in the class, and how to withstand peer pressure. Until now three Gesharim classes in the 'Shiber' school in Beit Shemesh successfully participated in this program.

Shabbatonim plus. Many of the kids in this program have joined in the different shabbatonim of 'Makom Balev'. They are thus exposed to an authentic traditional Shabbat and to the idea of 'holiness'. Beit Shemesh students have also participated in a wonderful workshop and presentation on the subject of Tefillin.

G-d willing, another boys' group will soon open in Netanya, and Gesharim will continue to develop and reach new heights all the time.
NESTO • Native English-Speaking Teen Olim, Coordinator, Chave Herschberg reporting: Mishna Shiur in Beit Shemesh. Besha’a Tovah, the lecture in Mishna for all of the Junior NESTO kids that live in Beit Shemesh has begun with the participation of 20 teenagers - and some madrichim.

Chanuka events. NESTO's Chanuka events were excellent. Over 50 members participated in a day filled with fun and challenges in The Beraishit Forest. Moreover, at the Israel Center's Chanuka extravaganza held for children, Senior NESTO played a major role. The kids made up the different games for the children to play, including Chanuka bingo, Chanuka word search, and chocolate coin hunt. They also help facilitate the games.

Hadracha Training. NESTO's 15 madrichim (mostly volunteers) are currently undergoing training sessions that include a variety of fascinating topics that relate to working with teenagers. These include: Dealing with fears, power struggles, moral dilemmas, and listening skills.

"Scene" and Heardat the OU Israel Center: On Thursday evening, December 5, the Jewish Values Education Institute, together with Mo'adon Sanhedria (Shulamit Neaman, Director) presented an evening of "Musical Delight for Chanukah with Bernie Marinbach & the Israel Klezmer Ensemble." Well known throughout Israel as one of the top Klezmer bands, Bernie and company gave a two hour concert that had the crowd tapping their toes, clapping their hands and ultimately, dancing in the aisles! This was a phenomenal program that brought warmth to the heart and a smile to everyone's face.

The Yair Landau Memorial Library
The Israel Center's Library continues to be a quiet, calm corner in the midst of the hurley-burley swirl of Israel Center activities. Along with the recent opening of the Arnold Abroms Memorial Lending Library, the library has launched a series of author's presenting their works. The first presenter will be Esther Goshen- Gottstein who will discuss her new book, Surviving Widowhood.

Israel Center Shabbaton: Over Shabbat Parashat Vayishlach, more than 60 people participated in this highly successful Shabbaton. The theme, of course, was Chanuka. The heart and soul of Chanuka was probed, as was its Halachic details. Even though most participants knew the basics of Hilchot Chanuka well and had practiced them for years, there were new things to learn. And Parshat Hashavua wasn't neglected, thanks to Rabbi Quint, who read from'personal diary of Yaakov Avinu', a first person description of Yaakov's experiences, based on the Torah’s text and many sources from the Oral Torah.

Travel Desk: The tale of two tiyulim: Eretz Binyamin. Travel Desk Coordinator, Sara Kern, reports: On second day of Chanuka, a busload of happy Israel Center travelers visited "The Land Where Chanuka Happened," with guide Estie Herskowitz. The group visited Giv'at Achiya, a yishuv with 12 families, with an oil press founded by the Shukar family. They were also shown the process of olive oil making and were even able to purchase bottles of olive oil for both consumption and candle lighting.

At Maale Levonah, the breathtaking site of an important Hasmonean battle, the children in the group had a great time making pitot, taking in the "petting" zoo, and riding ponies. At the "Graves of the Maccabees," Estie talked about 'are they or aren't they graves?' The tiyul finished with a comparison of old-time battles with modern warfare at the Latrun Tank Museum.

Chanuka in Eilat. Shulamit Ne'eman, Tiyul Coordinator, reports: Forty excited participants in this 5-day program traveled via the magnificent Ramon crater to Eilat, getting to the Sheraton Plaza Hotel in time to light candles. The tour incorporated a guided tour of the Eilat Port and the Israel Oceanographic Center where we learned about fish and ecology. We cruised on the Jules Verne Glass Bottom Ship watching the breathtaking schools of fish all around us. Some of the children participated in the hovering experience, many meters in the sky, at the Aerodium.

We also learned about the inspiring capture of Um Rash that preempted the founding of modern Eilat. On Wednesday evening, the Mayor of Eilat joined us and related that Eilat is the only city in Israel which has no water shortage, thanks to the Desalination Plant, which we visited earlier in the week. In the famous Timna Park we all had a fabulous time learning history and climbing to great heights. Everyone returned in great spirits, more knowledgeable about our southernmost city.

Tikva - The OU Israel Center's Projectfor Russian Speaking Olim: The OU Israel Center, in conjunction with the Keren Klita Foundation and others, is currently running the only Russian- speaking psychological counseling program of its kind in Jerusalem. The program offers assistance to the Russian community that suffers from various degrees of anxiety and stress due to adjustment to their new lifestyle, which has been exacerbated by the stresses related to the security situation in Israel.

Current activities: Support group - one ongoing weekly support group takes place at the Israel Center on Wednesdays from 18:00 -19:45.
Single parent education groupin parallel with a group for children of pre-school age. Neve Yaakov Community Center Wed. 17:00-18:30.
Parent education group - in parallel with a group for children of school age (10 - 12) who are going through the difficult stage of being caught between the demands of parents and peers. Neve Yakov Community Centers on Sundays from 17:00-18:30.

Hot Line - Tue, Wed., Thu, 16:00-18:00. 02-566-7787 ext. 256
The Russian community also took part in the first Interactive Family Theater in Russian organized by the Israel Center's Dor LeDor project (see above). Judging from the turnout of 70 grateful participants, the event was a great success.
...and at the Center Itself: Only a few of the regular classes at the Center took a “Chanuka vacation”. Mostly, it was “vacation? what vacation?” as shiurim and lectures took place, as usual.
Of course, we didn’t forget that it was Chanuka. Many shiurim were focused on the holiday, and there were musical programs to help us get into the joyous holiday mood.
On Sunday morning, second day of Chanuka, there was a special Shacharit minyan that featured a beautiful, 35-min. Hallel, in the Carlebach style, ably led by Chazan Yitzhak Miller.
Managing Editor of Kol Yirael’s English news, David Zeev Jablinowitz led us through the political pre-election maze.
And much much more...

Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. Sarah will be happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and Thursdays. Call Sarah at the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.

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

TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Sarah at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.

Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

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

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

Dream Vacation in Ein Gedi; First dates: December 22-25 (4 days-3 nights); Second dates: March 2-5 (4 days-3 nights); Free bathing at the Spa including mineral & mud baths; Magnificent Magical Botanical gardens on premises; New! Covered Sweet Water Pool; Full and varied program • Tiyulim including tour of the cactus garden, health lectures, Torah shiurim, exercise, Mehadrin with the highest standards of Eida Chareidis and Rav Landau products and a full time mashgiach on the premises • 239NIS p.p. per night (if you stay 3 nights) • Deluxe rooms - 289NIS; 259NIS p.p. per night (if you stay 2 nights); 269NIS p.p. per night (for 1-night stay) • Prices are for dbl. occ. H/B; Breakfast & dinner. (Light lunch @ 25NIS); Price includes transportation Add 10% to prices after Dec. 12 • Call the Travel Desk immediately! (566-7787 ext. 249) Payment by cash, check or credit card (by phone) • Leaving the Center on Sun. 9:30am, Free lunch on SUndays for people booking the whole 3 days.

Mid-Winter Mini-GET-AWAY to the Kibbutz Chafetz Chayim Guest House • Shabbat Shira - T”U B’SHVAT; Shabbat Parshat B’shalach, Friday-Shabbat, January 17-18 • Visit Israel’s largestcactus garden on Friday; Spend a wonderful, relaxing Shabbat • Full board accommodations • Shiurim • Lectures • Shabbat mini-tiyul, Scholar-in-Residence, Special T”U B’SHVAT food and program; 480NIS per person, (non-members +20NIS - why not become a member?) • Limited number of places • Call NOW to register

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.

Renaissance, Jerusalem, valid thru 2002; 800NIS per couple per night (min. 2 nights), B/B; includes entrance to health club and indoor pool
Sheraton-Moriah, Dead Sea, valid thru 2002, Midweek - 620NIS per couple per night, H/B
Herod’s Resort, Eilat, valid thru DEC 8-12, 15-19, 2400NIS per couple for two nights,
B/B, includes 6 spa treatments each adult
Neptune, Eilat, valid DEC 15-19, 22-26, Midweek 335NIS per couple per night, B/B
Ruth Rimonim, Tzfat, valid DEC 15-19, 22-26, Midweek 410NIS per couple per night, B/B or 530NIS per couple per night, H/B
Kinar Classic, valid DEC 20-21, Shabbat, 900NIS per couple, deluxe double room, F/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

Do you know your distances in Israel? Here are the distances in kilometer (miles) from Jerusalem to several other cities: Tel Aviv 58 (36), Be’er Sheva 81 (50), Tzfat 188 (117), S’dom 124 (77), Eilat 309 (193)

The Back Page of TT548
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for Israel

Friday
This week, Shabbat Parshat Vayigash • Mincha, Kabbalat Shabbat, Maariv - 4:21pm

Shabbat Day
Shabbat afternoon (Vayigash), December 14th, 3:00pm (Mincha 4:00pm) • Parshat HaShavua withRabbi Moshe Gorelik

Motza’ei Shabbat
Motza’ei Shabbat, December 14th, 8:30pm • Join us for another in our series of pre-election programs geared to help us become better-informed voters: How to HandlePre-Election Misinformation, David Bedein, media analyst, Israel Resource News Agency

Sunday thru Thursday
10:00am Shiur in Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Gemara by Rabbi Hillel Ruvel
5:35pm Maariv (correct for Cheshvan through T'TZAVEH)
The above-mentioned shiurim are in English and take place in the Ganchrow Beit Midrash (first floor, one flight up) • For men who want to do some serious learning...

SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
10:30am (women) • Let's Learn Chumash • Tonia Frohwein
NO THIS WEEK • N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Sunday, December 15th, ASARA B’TEVET: 2:45pm, Timely Shiur by Rabbi Emanuel Quint; 3:45pm, Mincha for the Fast Day followed by mini-shiur (Phil); 4:55pm, Maariv and fa