Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #545
Ranges are for THU-THU, 16 - 23 Kislev, November 21 - 28
Candle lighting - 4:02pm (Earliest (Plag) - 3:32pm)
Havdala - 5:17pm (Rabbeinu Tam - 5:53pm)
Earliest Shacharit 5:19-5:25am
Sunrise - 6:12-6:18½am
Sof Z'man Kri'at Sh'ma - 8:48-8:52am (8:01-8:05am)
Sof Z'man Shacharit - 9:40-9:44am (9:09-9:12am)
Chatzot (halachic noon) - 11:25-11:27pm
Mincha Gedola (earliest Mincha) - 11:55-11:57am
Plag Mincha - 3:32-3:31pm
Sunset - 4:42-4:40½pm (4:37-4:35pm)

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

The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses.
Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values - this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).

It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...

This probably belongs in next week’sTT, but since this issue has so muchChanuka material, we’ll include thishere too, and have something else to share next week.

The connection between Chanuka and the Mishkan is much stronger that just linking the Dedication of the Tribal Leaders, known as CHANUKAT HAMIZBEI’ACH, with the rededi- cation of the Beit HaMikdash in the time of the Chashmona’im. Maybe that would be sufficient to give us the Chanuka Torah reading, but there is a much more significant connection.

According to Tradition, the building of the Mishkan and its furnishings was completed on the 25th of Kislev (does the date ring a bell?). Dedication of the Mishkan should have been on that date. It was postponed for over three months and took place on Rosh Chodesh Nisan and for the following eleven days. But 25 Kislev was yet to be honored. It took 1173 years, but Chanuka finally took place on the 25th of Kislev.

The Dots are Still There
Maybe some day in the future, when the Eisav’s in the world “see the light” and abandon their hatred of the Jewish People, an auxiliary miracle will occur and the dots written above the word, “And he (Eisav) kissed him (Yaakov)” will disappear, allowing us to take the word of the Torah at face value, so to speak. And on that day, something else will command the attention of the Lead Tidbit. But not yet.
The week of Parshat Vayishlach began this past Motza’ei Shabbat with many of us hearing the news of the terrible slaughter that took place in Hebron. That incident was only one of many - far too many - events that verify and demonstrate one of the harsh lessons of Parshat Vayishlach.

Finally, Yaakov and Eisav - brothers, twins! - are face to face, and Eisav runs towards Yaakov and embraces him, hugs him, and kisses him. Asterisks on the word VAYISHAKEIHU. The Scribal custom is calling our attention to something important. A message we dare not overlook or ignore. Rashi tells us that our Sages in a Midrashic B’raita debate the message of the six dots written above the word. Some explain the dots by saying that the kiss was not sincere. Eisav still resented (hated) Yaakov, and absence did NOT make the heart grow fonder. Rabbi Shimon bar Yochai dis- agrees. But he does not take the opposite point of view. Not exactly. He says (as Rashi quotes him) that it is a well-known truism (a halacha, in the wording of Rashi) that Eisav (and his descendants, and his spiritual heirs) hates Yaakov. Fact of Life. At this moment of their reunion after so many years of separation, says R’ SHimon b. Yochai, Eisav was overwhelmed with brotherly feelings and he kissed Yaakov “with all his heart”.

That’s nice. It really is. But Eisav still hates Yaakov. And the descendants of Eisav still hate the children of Yaakov. And other people throughout the generations, up to and including today, and probably for a couple of tomorrows as well, still hate the Jewish People. And even when they are pressured and blackmailed into condemning terrorist acts, they proclaim that such acts are not in THEIR best interest.
There was a time, a relatively short while ago, when the handshakes on the White House lawn looked to some people like the reunion of Yaakov and Eisav. True to the B’raita, some said that the Arabs were not sincere in their supposed desire for peace with Israel and recognition of our right to exist, etc. Others said they were sincere. But no one should have been blinded to the reality of Eisav’s enmity towards Yaakov. We must keep this in mind.

Sedra-Stats
8th of 54 sedras; 8th of 12 in B'reishit
Written on 237 lines in a Sefer Torah; ranks 11th
9 Parshi'ot - 6 P'tuchot; 3 S'tumot
153 p'sukim - 4th (1st in B'reishit)Same number as No'ach, but more words and letters
1976 words; 7458 letters, 6th (4th)
The drop in rank for words and letters is because its p'sukim are well below average in number of words and letters (but not as low as No'ach). In other words, Vayishlach has many relatively short p'sukim

Mitzvot:
1 of the 613, the first prohibition of the Torah's 365; the only one in B'reishit - GID HaNASHEH

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 10 p'sukim - 32:4-13
Yaakov sends messengers to his brother Eisav with a message of conciliation (and warning?).

[SDT] Onkeles seems to consider the messengers that Yaakov sent to be human (IZGADIN are runners or messengers); Rashi states that the word MAL'ACHIM is to be taken literally, as heavenly angels. Commentaries point to the end of last week's sedra (which tells of Yaakov's encountering the "camps" of angels upon his return to Eretz Yisrael) as support for Rashi's point of view. Bartenura further explains that Biblical references to angels always include something they said or a prophetic message. When Yaakov encoun- tered the angels, nothing is said. It could be argued, that the Torah mentioned the angels in connection with Yaakov's sending them to Eisav. Other commentaries say that Yaakov sent angels because humans might be affected by Eisav and angels would be able to "read" the situation accurately.

[SDT] One of Yaakov's statements was that he had been living with Lavan and was delayed until now. Rashi learns, that "he lived with Lavan but did not learn from his evil ways". Some see this as a compliment to Yaakov, that he was able to maintain his complete adherence to the Torah in such an alien atmosphere. Others see an implied criticism: All those years in Lavan's home, and he did not learn form Lavan's evil ways... how to channel the cunning and enthusiasm he witnessed towards his own service of G-d. There are lessons to be learned even by negative example.

Yaakov announces to Eisav that he has "oxen, donkeys, sheep, servants".

[SDT] Why does Yaakov tell this to Eisav? Is he boasting about wealth that he has amassed in Lavan's house? No, just the opposite. Yaakov is telling Eisav that although he has much material wealth and large flocks and herds, he does not have land. He has not (yet) benefited from the blessing (that Eisav felt should have been his)of "from the dew of the heavens and the fertility of the ground..." Therefore, Yaakov hoped that Eisav would not be angry with him.

Side note: This parallels the She'hakol bracha vs. all the other "special" brachot. Yaakov is, so far, blessed with the She-hakol type of wealth. The other 5 of the 6 brachot for food are all related to that which comes from the ground, the blessings of TAL HASHAMAYIM & SH'MANEI HA'ARETZ, which Yaakov has not yet received.

The report of Eisav's pending arrival with 400 men prompts Yaakov into three modes of action. He first divides his camp into two, so that one will be able to escape if the other is attacked. Then he prays to G-d for His help and the fulfillment of promises made. (the third phase is in the next portion.)

[SDT] Commentaries point out that he asks G-d to save him "from my brother - from Eisav". This is not a redundancy. The Jew faces two enemies: The Eisavs of the world who would destroy the Jewish people, and the "friendly brothers" who would gladly permit us to assimilate into their cultures - thereby also bringing about the destruction of the Jewish People. Yaakov prays for salvation from both threats.

Similarly, in the very first pasuk of the sedra, Yaakov sends the angels (or messengers) to his BROTHER EISAV. Yaakov is always aware that Eisav is both, and he must be weary of both persona.

The Beit HaLevi puts it this way. Danger #1 is war. Danger #2 is a treaty with Eisav that can also be disastrous.

M’OD. Very. Yaakov was VERY afraid. That which increased his fear from afraid to very afraid, was that he was afraid of Eisav in the first place. A reasonable amount of fear is human nature. And probably healthy. Excessive fear can indicate a lack of Bitachon in G-d and His promises.

Levi - Second Aliya - 17 p'sukim - 32:14-30
Yaakov next prepares elaborate gifts from his flocks and herds for Eisav to be delivered with a good-will message of appeasement.
[SDT] Baal HaTurim points out that there are two p'sukim in the Torah in which every word ends with a "final mem". Here in Vayishlach (32:15): 200 she-goats, 20 he-goats... and BaMidbar (29:33): And their (referring to sacrifices) flour-oil offerings, their wine of libation, for the oxen... Is there a connection? Yaakov sent 550 animals as an appeasement to Eisav, even though G-d had assured him that He would protect him. Yaakov's descendants were destined to offer 550 animals per year as Musaf sacrifices. (The numbers need work, but the final results bear out the Baal HaTurim's remarkable observation.)

He instructs his servants what to say when they meet up with Eisav.

During the night before his encounter with Eisav, Yaakov finds himself alone. (This is one of the sources for the rule that a person should not go out alone at night.)

[sdt] Commentaries tell us that Yaakov had returned across the Yabok River to retrieve small flasks of oil that had been left behind. Some say that this was the oil with which he anointed the altar and monument he built in G-d's honor, and that this flask of oil was the antecedent of the sole flask of oil found by the Hashmona'immany centuries later. This is another of many examples of MAASEI AVOT SIMAN L'BANIM.

Yaakov battles with a "man" (whom we are taught is the guardian angel of Eisav). Yaakov prevails in this struggle but is injured. He receives an unusual blessing from the angel in the form of an additional name - Yisrael.

[SDT] Yaakov asks the angel who has wrestled with him to give him a bracha. Rashi says that he was asking that the angel acknowledge the brachot that Yaakov had received from Yitzchak, which Yitzchak had intended to give to Eisav. Perhaps what prompts Rashi to this explanation rather than the situation being simply that Yaakov was asking for a new bracha, is the unusual word BEIRACHTANI (which relates to the past) and not BORCHEINI (bless me now).

Shlishi - Third Aliya - 8 p'sukim - 32:31-33:5
MITZVA WATCH
The perennial battle between Eisav and Yaakov, which this battle typifies, is "commemorated" by the prohibition of "Gid HaNasheh". Even though the Torah introduces this mitzva in the context of the story, the mitzva is considered part of the Revelation at Sinai, as if it would have said: "And G-d spoke to Moshe saying - command the People not to eat the Gid..." The only "negative" mitzva in the book of B'reishit is this prohibition against eating the "Gid HaNasheh". Removal of the "gid" and its innervating branches in the thigh and leg of the animal, as well as the fats and flesh in the area, is difficult. Further problems result from blood vessels that must be removed from that part of the animal's body. The process of removal of the gid and other vessels is known as "Nikur" or "treibering". It is, in most cases, not economically feasible to remove the "gid". The whole hind section of the animal is generally sold as non-kosher (thereby removing the GID from the rest of the cow’s body). This is the standard practice in the U.S. In Israel, however, where there is not a so readily available non-kosher market, nikur is done. This means that some fancy hind cuts of meat are available to the kosher consumer. (Tenderloin, sirloin, porterhouse...)

Yaakov sees Eisav and his men coming; he pushes his family behind him and repeatedly bows to his brother. Eisav runs towards him embraces him, k*i*s*s*e*s him, and weeps.

[SDT] Mishlei 24:16 says: For a righteous person will fall seven times and rise up... Baal HaTurim relates this pasuk to Yaakov's bowing 7 times before Eisav.

Eisav asks about the women and children and Yaakov prepares to introduce his family to Eisav.

R'vi'i - Fourth Aliya - 15 p'sukim - 33:6-20
Yaakov humbles (humiliates?) himself before Eisav as he presents his family to him, all of whom bow to Eisav. Yaakov presented his wives and 11 children.

[SDT] Why did Yaakov hide Dina from Eisav? Some explain that Yaakov did not want Eisav to ask for (take) Dina as a wife and thereby subject her to his wickedness. For this, Yaakov was punished, because Dina might have been (probably would have been) a positive influence in Eisav's life. (The very next portion of the Torah tells us of the kidnap and rape of Dina by Sh'chem and the subsequent debacle of the revenge exacted by Shimon and Levi.) Commentaries ask whether Yaakov should be praised, rather than punished, for protecting Dina. Bartenura says that Yaakov's reason for hiding Dina was not the fear of anything negative happening to her, but the fear that she would succeed in reforming Eisav, which would make him worthy of the blessing that he would dominate his brother.

Eisav asks about the groups of animals that he met on his way. Eisav at first refuses to accept the gifts, but eventually takes them. Then Eisav suggests that he and Yaakov join together. Yaakov adamantly refuses.

NOTE: At first, Yaakov seems to want to avoid antagonizing Eisav, even to the point of humbling himself before his brother. However, when the possibility of subjecting his family to the influences of Eisav is at issue, Yaakov boldly risks confrontation. Lesson to learn.
Yaakov travels to the Sh'chem area where he purchases land and builds a Mizbei'ach.

The land that Yaakov purchased was later used for the burial of Yosef's remains.

Ironic how Sh'chem and Hebron were both purchased by the Avot and those were two of the places first given to the PA as Area A. Add Beit Lechem to the ante and we have been incredibly disrespectful (to say the least) of KIVREI AVOT. What was done to Kever Yosef by the Arabs was an inex- cusable desecration. Our government’s apparent inaction at the time and since is worse. (Personal opinion)

Chamishi - Fifth Aliya - 42 p'sukim - 34:1-35:11
Dina (who had been hidden from Eisav) now goes out to explore the "local attractions". She is kidnapped and raped by Sh'chem who then falls in love with her. His father proposes an alliance with Yaakov's family for the purpose of intermarriage and fusing of their cultures. Shimon and Levi trick Sh'chem and his people into circumcising themselves. When the people are weakened, Shimon and Levi kill them to avenge what was done to Dina. Yaakov is upset at what they have done (perhaps not - some com- mentaries say he was upset at not being consulted in the first place), but they defend their actions.

G-d tells Yaakov to move to Beit-El and build an altar there. Yaakov rids his household of idols. G-d prevents the locals from pursuing Yaakov and family to avenge the killing of the people of Sh'chem.

Rivka's nurse Devora dies and is buried. (There is a Tradition that Rivka died at this point too. Some suggest that the Torah was silent about Rivka’s death because Yaakov was not around to tend to her burial, only Eisav was.)

G-d appears once again to Yaakov and blesses him. He confirms the new name Yisrael (which is used alongside the name Yaakov, each having different connotations).

Shishi - Sixth Aliya - 37 p'sukim - 35:12-36:19
G-d reiterates His promise of the Land to Yaakov and his descendants. Yaakov erects another monument to mark the place at which G-d appeared to him. Rachel gives birth to Binyamin (11th of Cheshvan) and dies in childbirth. She thanks G-d with her dying breath for her having a second son. She is buried on the "road to Efrat"and her burial place is marked "even unto this day".

Reuven "commits an indiscretion" with Bilha...

[SDT] The Gemara states: Anyone who thinks that Reuven actually slept with Bilha, as the literal translation of the pasuk would indicate, is grossly mistaken. Some say that Reuven moved Yaakov's bed from the tent of Bilha - where Yaakov had placed it after Rachel's death - into his mother's tent. The Torah's cryptic description of what he did is considered a sharp rebuke for his actions, which were disrespectful to his father. Nonetheless, he was motivated by protective jealousy for his mother Leah. The Mishna states that when the Torah was translated into Aramaic during public Torah reading, this pasuk was not translated. It was read, but it was left without TIRGUM so as not to mislead and confuse the people. This is a glaring example (of which there are many more, as well as more subtle ones) of the inability to understand the Written Word without its inseparable partner, the Oral Torah. This is so for "story" parts of the Torah, as well as Halachic texts. This is the tragedy of the translation of the Written Torah into other languages. This is the tragedy of the nations of the world clutching their bibles and thinking that they hold in their hands the Word of G-d. They hold only part of the Word of G-d which is so easily misunderstood and perverted in the absence of its Oral part.

...the sons of Yaakov are 12.
[sdt] This statement is part of the same pasuk (although it begins a new parsha) as the statement about Reuven's deed. This is considered proof of the Talmudic statement mentioned above. Had Reuven actually sinned, he would not immediately be acknowl- edged as one of the sons of Yaakov, he would have been ostracized, or worse. Additionally, he is identified as Yaakov's B'CHOR in the very next pasuk.

Yaakov's sons are enumerated. Yaakov returns to his father's home. Yitzchak dies at 180 (5 years more than Avraham. Some say that Avraham was "taken 5 years before his time" to spare him the pain of knowing of Eisav's evil ways) and is buried by Yaakov and Eisav.
Eisav's descendants are enumerated.

The fact that this is done at this point in the Torah, before the Torah continues with the accounts of the family of Yaakov seems to say: Let's finish up with Eisav first, before we continue with the important line of descent. Eisav is a force in this world, but he is not the reason for its existence. I (says the Torah,so to speak) am not yet ready to continue telling about Israel; I'll get to it after this business is out of the way.

Another reason offered for the detailed presentation of Eisav's lineage is a rebuke of sorts for Yaakov's humbling himself before Eisav. Call him your master and you his servant, says G-d (so to speak), then I will establish him and his line of royalty in their own land, before you and your descendants are ready for nationhood.

Sh'vi'i - Seventh Aliya - 24 p'sukim - 36:20-43
The Torah continues naming the descendants of Eisav and the kings that ruled the city-states, "even before there ruled a king in Israel". Israel must still go through many stages of refinement and pass through many trials and tribulations before they are to emerge as The People of Israel. The last 4 p'sukim are reread for the Maftir.

Haftara - 21 p'sukim -The book(let) of Ovadya
Some communities read different Haftaras.
The ongoing battle between Yaakov and Eisav is the main theme of the prophecy of Ovadya. The prophecy focuses on the ultimate judgment that Eisav's descendants face; G-d will emerge as the true King of all. The Haftara "answers" the question raised in the sedra as to what are the real feelings of Eisav to Yaakov.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 161 (part one) • Acquiring Personal Property
Beginning with lesson 154 (TT 537) we began our discussions how a person acquires ownership of different things. In lesson 154 (TT 538 ) it was stated that there are two requisites for the sale to take place: (1) the intent by both of the parties to transfer ownership from the seller to the buyer, and (2) an act of acquisition by the buyer that concludes the transfer. One of the requisites without the other does not effect a change in ownership of the object being sold. Both must be present.

In the last few lessons we discussed how a person acquires real estate. Logically I should include here all the other laws peripherally dealing with the acquisition of real estate. However, since Rabbi Yaakov ben Asheri (1270-1340) in his magnificent code, the Arba Turim written in the 13-14th centuries and whose order was followed by Rabbi Yosef Karo (1488-1575) in the Shulhan Aruch, leaves these peripheral lessons for future chapters and goes right into the laws of Acquisition of personal property, I shall do the same.

Beginning with this lesson we discuss how a person acquires personal property. An overly simplistic definition can be, all that is not real estate may be classified as personal property. For example, clothing, automobiles, airplanes and busses, food, animals, watches, pens and books.

The acquisition of personal property is probably the most frequent business act that a person performs in his lifetime. Every time that a person buys a loaf of bread he is making a purchase of personal property.

There must be a meeting of the minds between the seller and the buyer before the performance of an act of acquisition by the buyer will transfer ownership to the thing to the buyer. They must agree that the seller is selling and the buyer is buying. There must be agreement on all of the terms of the sale. The price of the item sold, any warranties that accompany the item, the method of the performance of the act of acquisition, and any other terms that the seller and buyer demand should be agreed upon before the sale is completed by an act of acquisition by the buyer. If the items sold are by bulk, how many pounds, how many cubic feet, how many items, and similar facts should be specified. The price need not be agreed upon if there is only one price for such items sold by all the merchants of the community. Or the parties may agree that the price will be determined by arbitration, or any other method. The parties may agree on a price per unit and then later count the amount of units for which the buyer has performed an act of acquisition.

Sometimes a question arises as to whether items sold in bulk are all one sale, and thus either party may stop the completion of the sale before the act of acquisition of all is completed, or if, on the contrary, the items are being sold individually. In the latter case, any items as may have been acquired by the buyer's act of acquisition may no longer be rescinded by either party. For example, the seller has 50 bushels of apples to sell to the buyer at $1 per bushel. Is this a sale of 50 bushels, all or nothing, or is it a sale of as many bushels as the buyer acquires by an act of acquisition. Beth Din will decide depending on the intent as determined from the wording of the seller to the buyer when he offers to make the sale. If the former meaning is intended, then while the buyer is counting out each bushel and before he has counted out all 50 bushels, either party can stop the sale from being completed. If the latter meaning is intended, then as the buyer counts out each bushel and takes it into his hands, he has performed an act of acquisition on as many bushels as the buyer has lifted, and the parties can only stop the sale from taking place as to the remaining bushels not yet acquired by the buyer. Beth Din in each case will determine the intent of the parties based on the wording and on the practices of the community.

In every method of acquisition there cannot be an acquisition unless it is with the consent of the seller. If the buyer performs an act that would constitute an act of acquisition without the consent of the seller, the act is a nullity. There must be an instruction from the seller to the buyer to perform an act of acquisition, or else the seller must be present when the act of acquisition is performed.

In acquiring personal property, the buyer must follow the method stated by the seller. If the seller is silent as to method, the buyer may employ any method that will achieve his goal-to obtain ownership of the item of personal property.

There must be intent on the part of the seller to transfer ownership of the thing with the act of acquisition, no matter what method is performed to acquire the thing.

In all of the methods of transferring ownership, the transfer will be effective at the moment that the buyer performs the act of acquisition in a place where such act is effective. Usually it is a moment in time that is clear to all. If there is disagreement, then Beth Din can decide the moment of transfer.

Until the act of acquisition is completed, either party can halt completion of the transaction and ownership of the thing being sold does not change hands from the seller to the buyer.

The principal may act through his agent and the act of the agent is the act of the principal. Thus the act of acquisition may be performed by the agent of the buyer, unless the seller insists that the buyer himself performs the act of acquisition.

IYH in the next lesson we shall begin the discussion how personal property is acquired by the purchaser or the beneficiary of a gift. The gift beneficiary usually has to acquire the same way that a buyer acquires.

The subject matter of this lesson is more fully presented in Volume VI Chapter 197 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
Spices at Havdala
At havdala at the close of Shabbat the custom is to make a blessing on pleasant fragrances. Early authorities mentioned two reasons for this custom:

[1] Shabbat, the fires of hell are extinguished. Even the sinners get a reprieve from their punishment one day a week. As Shabbat goes out, the flames are fanned again, and begin to burn and create a stench. The smell of the spices masks the stench of the fires of hell.

[2] On Shabbat we get a "neshama yeteira", an extra soul. As Shabbat departs, so does this extra spirit. In order to console ourselves on the loss of this special level of spirituality, we smell pleasant fragrances, which have the ability to "restore the soul" (Bach OC 287, based on Tosafot Beitza 33b "ki havinan").

Two weeks ago, we cited an aggada which suggests that the flames of hell are fed by the passions of the wicked.

When we face the light of truth in the World of Truth which follows this life, our misdirected passions torment us mercilessly. Yet on Shabbat these fires are restrained.

Perhaps this is a hint that on Shabbat, when we are actually commanded to indulge in bodily enjoyments, we have a special ability to use our passions in a positive, holy way; on this day they cease tormenting us (see also Pesachim 54a).

Of course, most of us do not notice any particular bad smell emanating from the nether world on Saturday nights. The stench of Gehennom is something we sense on a very inner, instinctive level - befitting the sense of smell, which corresponds to an inner, direct apprehension of the nature of an object (as explained in the column for parshat Ki Tisa 5761).

This is closely related to what we explained last week, that Shabbat is not only a day when we refrain from material repair, it is also a day when we have a partial respite from even spiritual repair. As we confront hard moral choices and troubling moral ambiguity at the start of the new week, we become acutely aware deep inside of us of the presence of rottenness in the world. This could be likened to the stench of the fires of hell. We console ourselves with beautiful smells, which are the "enjoyment of the soul". We remember the many brave and righteous acts which are also performed, and the immense human capacity for good.

This is equally related to the loss of the "neshama yeteira". This neshama elevates us above the level of petty evil, but as we descend back into mundane concerns we are troubled by the presence of moral rottenness; again, fragrant smells remind us that even within the world of materiality there is enjoyment for the soul.

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

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

MISC section - contents:
1. Vebbe Rebbe
2. Hassidic Wisdom
3. Rite and Reason
4. Words of Wisdom; Words of Wit
5. Candle by Day
6. Chizuk V'Idud
7. Beit HaMikdash Previews
8.From the desk of the director

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

Q May one make Shabbat evening Kiddush on white wine?

A The gemara (Bava Batra 97a-b) says that wine for Kiddush must be fit for nesachim (libations). The ensuing discus- sion on applying that rule appears to reveal that grape juice and white wine are marginally fit for nesachim and fine for Kiddush. However, the gemara concludes by bringing a pasuk (Mishlei 23:31) that indicates that wine is classically red. In order to deal with the apparent contra- diction, the Ramban (ad loc.) distinguishes between red wine with a tint of white (apparently, rose), which is kosher (i.e. acceptable for the Mizbei’ach), and pure white, which is not. The Yerushalmi (Shekalim 3:2) implies that it is proper to use red wine, but that other wine can be used as well.

The Shulchan Aruch (Orach Chayim 272:4) brings two opinions and writes that the custom is according to the more lenient opinion that permits the use of white wine for Kiddush. Mishna Berura states (272:12) that if the white wine is very white and red wine is available, the red wine is preferable, in deference to the Ramban's position. If red wine is not available or if the red wine is of a significantly inferior quality, one can use the white wine without compunction (ibid.).

There are many opinions that, during the day, one may use anything which is categorized as chamar medina (whose exact definition we don't have room to discuss here), and this includes all types of wine (Shulchan Aruch ibid.:9). Therefore, if one who has red and white wine of similar quality, it is preferable to do one of the following:

1) One can choose the red wine for Friday night and the white wine for the day.
2) Drinking wine is (if done in moderation) a positive part of the festive meals of Shabbat and Yom Tov (Shulchan Aruch, OC 250:2).

Therefore, it is perfectly normal to make Kiddush on red wine and enjoy some white wine during the course of the meal. (We respect those who feel that, for educational reasons, they do not want their children to see them drinking wine beyond the minimum required by halacha. There are different, valid educational approaches on this and other issues.)
If a guest brings white wine as a gift and might be insulted if it is not used for Kiddush, this is reason enough to use it.
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receiveHemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

Hasidic Wisdom by Simcha Raz (Elkins)
“And Yaakov sent messengers ahead to Esav his brother.” (B’reishit 32:4)
Rashi says, “Literally, Angels.”
When a Jew is being chased by an “Esav” — that is, in their hour of need — they may even trouble the heavenly messengers on high for help. — Rabbi Simcha Bunam of Pshischa

When you stand on the bottom rung of a ladder, you check to see if it is sturdy and strong, and only then do you proceed to climb to the next rung.
Such is the way of the worshiper. You must proceed step by step, rung by rung.
— Rabbi Menachem Mendel of Kotzk

Rite and Reason by Shmuel Pinchas Gelbard
Some abide by the practice of differentiating the SHAMASH by using a wax candle, while using olive oil for the other lights.
Reason: It is possible that someone might wish to use the Chanuka light, which is forbidden, since they may not be used for any other purpose. Because an oil lamp is more difficult to move, some people prefer wax candles for the one light that IS permitted to use.
Reason: A wax candle is less preferable than an oil lamp for fulfilling the mitzva. This creates a distinction between the SHAMASH and the mitzva lights.

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Noach of Lechovich once heard one of his chassidim beginning to recite Rambam’s Thirteen Principles of Faith. “I believe with perfect faith”, the man began — and stopped. Again he repeated, “I believe with perfect faith”, and again he stopped. This happened a few times. Finally, R’ Noach went over to him and asked him why he kept stopping.

"Rebbe”, explained the chassid, “I recite the first few words, and then I think to myself, ‘If I really believe with perfect faith, how could I ever commit a sin? And since I do sin, that must mean that I don’t believe with perfect faith. How then can I recite the rest of the text? It’s as if I were lying.’”

“This should be understood”, said R’ Noach, “as a prayer: I pray to believe with perfect faith, so that I will not sin in the future.”

Not enough has been said about the pleasure of being kind. To the contrary, so much has been said about the necessity of overcoming resistance within ourselves and strengthening ourselves to do good that we have unconsciously come to regard an act of kindness as a burdensome and almost unpleasant activity. The fact that we must overcome an initial resistance to perform an act of kindness says nothing about the nature of the act itself; it does say a great deal about the awesome power exercised over us by the evil inclination. From A Candle by Day by Rabbi Shraga Silverstein

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively) • HOMECOMING
Thirty-five years have passed since Yaakov pledged to return to Eretz Yisrael. Now after years of pining to return to the Holy Land, he and his family are about to make the long anticipated entry. But all of a sudden, Yaakov realizes that in order to enter Eretz Yisrael, he has to handle the threat of his brother Esav to destroy Yaakov and reclaim the birthright.
Why was Yaacov not secure with Hashem's promise that He would guard him and return him to this land?
Among the explanations given for Yaakov's concern is that Esav had one merit that Yaakov did not - the merit of living in the Land of Israel. This caused Yaakov to doubt that he could survive a confrontation with his brother.
The Gaon of Vilna infers from the Gemara (Sotah 21) that only a mitzvah could afford Esav protection. Consequently, for Esav, to live in the Land must have been a mitzvah. In other words, when Hashem commanded "lech lecha" this was a commandment that Avraham and all his decendents to leave their land, their birthplace and their parents' home to go to the land chosen by Hashem Himself, the Land of Israel. Since Yaakov was in the process of accomplishing this very same Mitzvah, "Vayetzer lo" must mean that Yaakov was troubled that he had had doubts, that he had been insecure about being protected. For after all, he did have Hashem’s promise; he did have a mitzvah to make aliya, and we might add, he was coming home. - Rabbi Eliezer Langer
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

Thoughts on the Menorah
In Parshat Terumah, the Torah describes the manufacture of various accoutrements of the Mishkan; the Shulchan for the Lechem Hapanim, the Mizbach Hazahav for the Ketoret and the Menorah. The Menorah, which was to be hammered out of one solid block of pure gold, with six branches "emerging from its sides" with its cups and its knobs and its blossoms was one complicated piece of construction! The Torah, in ten detailed Pesukim, gives quite a few particulars but they are rather unclear. In fact the Midrash tells us that Moshe Rabeinu himself was totally confused.

The Midrashim tell us that when Moses first received instructions from G-d about how exactly he was to shape the Menorah, he had great difficulty in comprehending what precisely he was supposed to do. Returning to this terrestrial world and having forgotten everything he had learned about the Menorah, he then returned to the Presence and besought G-d once again to explain anew. G-d granted his request but to no avail; Moses still could not understand. When he returned to the Presence yet a third time, G-d tried a new solution. He fashioned a Menorah of fire as a prototype. He used white fire, red fire, green fire, and black fire and out of these four kinds of fire formed a Menorah with its cups, knobs and blossoms and showed Moses every single detail but it did not help. Moses still could not form a clear conception of how to construct the Menorah. Finally G-d, realizing that it wasn't going to work, simply sent Moses to the master-craftsman Bezalel. Bezalel would know how to it and in fact he did; Bezalel was able to craft the Menorah without any difficulty at all.

"R. Shumuel ben Nachmani said in the name of R. Yochanan, 'What is the meaning of the expression 'Upon the pure Menorah (Vayikra 24: 4)' It means that its design came down from the Place of Purity i.e. from Heaven. (Menachot 29a)"

Centuries later, this Menorah was installed in the first Beit Hamikdash built by Sholomo Hamelech where it stayed until its destruction by Nebuchadnezzar. But notice! The Menorah is not mentioned in the list of spoils pillaged by the Babylonians in their sack of Jerusalem and the Beit Hamikdash.

When the Persian King graciously permitted the Beit Hamikdash to be rebuilt, he "brought forth the vessels of the House of the Lord, that Nebuchadnezzar had taken out of Jerusalem" and "numbered them" to Sheshbazzar. "All the vessels of gold and silver were five thousand four hundred vessels. All these did Sheshbazzar bring up, when they of the captivity were brought up from Babylon unto Jerusalem." The Menorah was not listed. A new Menorah, based on the pattern of the old, had to be prepared for Bayit Sheini. It was this Menorah, as recorded in I Maccabees, which was looted by Antiochus Epiphanes when he plundered the Beit Hamikdash.

Most people picture the liberation of the Beit Hamikdash by the Chashmona'im and the lightening of the Menorah with oil from the famed cruse "which lay with the seal of the last Kohen Gadol" incorrectly. They imagine a splendidly robed Kohen Gadol in glorious surroundings lighting a mag- nificent gold Menorah.

Not so! The Beit Hamikdash was a shambles! The golden Menorah had been stolen and they did not have the means or the time to restore it immediately. According to Menachot 28b, the original "Chanukah Menorah" was "made of iron bars which they overlaid with tin." The Midrash supplies an alternative version. To very quickly put together an ad hoc but functioning Menorah that they could light, they found among their weapons hollow iron spear heads, coated them with tin, attached them together one way or another, fixed lamps in them, poured oil from the famous cruse and lit them. Only later, "when they grew richer, they made one of silver and when they grew still richer, they made one of gold." Halachically, all the decorations, all the cups, knobs and blossoms, are only indispensable if the Menorah is made of gold. But if conditions were such that gold could not be provided, it was permitted to use a less valuable metal.

And the surroundings? The Beit Hamikdash was a wreck! "…they saw the Sanctuary desolate, and the Altar profaned, and the gates burned up, and shrubs growing in the courts as if in a forest or one of the mountains…" They would not have had to time to clean and much less purify the surroundings. The Chashmona'im felt it was urgent to light a Menorah at once, even though they had a supply of oil sufficient for only one day. "Yet a miracle happened and they lit the Menorah eight days…" until new ritually pure oil could be obtained.
A Midrash tells us that Aaron was saddened because at the dedication of the Mishkan, the princes of the tribes brought special offerings and gifts and Aaron did not. G-d told Aaron then, "The Sanctuary will on a future occasion be dedicated by lighting candles and then it will be done by your descendents the Chashmona'im, for whom I will perform miracles... There is greater glory destined for you than for all the princes of the tribes. Their offerings and gifts to the Sanctuary shall be employed only as long as it endures, but the lights of the Chanukah festival shall shine forever..."

We are told that because of its extreme holiness, the Menorah made by Bezalel under the super- vision (if not direction!) of Moses for the Mishkan was one of five accoutrements G-d concealed at the destruction of the first Beit Hamikdash in the days of Nebuchadnezzar. These five holy artifacts were the Aron Habrit, the Menorah, the fire on the Mizbeach, Ruach Hakodesh and the Cheruvim made by Shlomo Hamelech. These will all be restored when the Third Beit Hamikdash is built, BIMHEIRA V'YAMEINU, AMEN.

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

From the Desk of the Director
Parshat Vayishlach bids us to identify with Ya'akov as he is about to confront his scheming and vengeful brother Esav after thirty-four years of separation. However, we might well ask how justified was Ya'akov in making a reconciliation with Esav?

The Zohar indicates that Ya'akov wished to pacify Esav while his father was still alive, in view of Yitzchak's special relationship with his errant first-born child. Ramban argues that Ya'akov had no choice but to confront Esav since his route home passed through Edom. The Midrash contends, however, that Ya'akov should have avoided Esav by taking a roundabout route.

In our times, it seems that dealing with our enemies is also fraught with similar uncertainties. From Ya'akov we learn the importance of trust in Hashem and the need to appeal for salvation. However, we also learn not to place total reliance in our righteousness or in miracles. Ya'akov, for example, engages in prayer, arranges gifts, and prepares potential battle plans before his encounter with Esav.
Nevertheless, the rabbis still differ regarding grounds for appeasement. One opinion (Breishit Rabbah 78:15) cites Rabbi Yanai's failure to placate the Romans as cause for the continuation of their harsh decrees. Yet according to the harsher Midrashic view, Ya'akov's decision to appease Esav portended Rome's eager inter- vention in Judea and its catastrophic consequences... So, if you were Ya'akov today, what would you do?

Shabbat Shalom, Menachem Persoff, Director, Israel Center

Towards Better Davening and Torah Reading
Column #49. 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 take a break from the still-popular subject of the misplaced comma, and go back to the book that started this all - EIN HAMIKRA HASHALEM. Many people have called me over the past year to inquire about the book.

The first chapter in the book (which we’ve never really looked at) presents the letters of the ALEF-BET. There are 22, as we well know, with 6 of them having two different pronunciations each, and 5 of them (two overlaps) having different written forms when they are at the end of a word.

Each letter is sounded via one of five parts of our vocalization mechanism.
ALEF, HEI, CHET, AYIN are from the throat. (exactly why ALEF is on this list, I am not sure.)
GIMMEL (and its twin), YUD, KAF (CHAF), KUF are from the palate (roof of the mouth).
BET (VET), VAV, MEM, PEI (FEI) are from the lips.
ZAYIN, SAMACH, TZADI, REISH, SHIN are from the teeth.
DALET (and its twin), TET, LAMED, NUN, TAV (and its twin) are from the tongue.
As we know, and as mentioned above, the 6 letters known as BEGED-KEFET - BET, GIMMEL, DALET, KAF, PEI, TAV are sounded differently, if they have a DAGESH in them or not.
During the course of our Exile, many communities lost or forgot the correct sounding of some of the letters, and of some of the non-DAGESHed versions of BEGED-KEFET letters.
One must be meticulous, states the author of EIM HAMIKRA HASHALEM, to correctly sound the letters, especially in SH’MA, davening in general, and with the Torah reading.
This is especially so with letters that easily interchange.
Please note that we are dealing with two different things here. If we talk about ALEF and AYIN, as in the words ATA, meaning you, and ATA meaning now, then some of us cannot help but interchange these words because we have lost the sound of the AYIN and we consider both ALEF and AYIN to be silent letters.
On the other hand, those Jews who do sound the gutteral AYIN are still cautioned not to confuse and interchange similar words with ALEF and AYIN. In other words, this second issue would apply to words like B’EIMA (with fear) and B’HEIMA (animal). In this case, it is not that we don’t know the difference between the sounding of ALEF and HEI, it’s just that sloppy pronuncia- tion leads one to sometime swallow a HEI or to sound an ALEF like a HEI. (Brooklynites can relate to this from words like idear - idea to the rest of you - and teacha, as in he or she who teaches a class.)
AHARON provides an interesting example of a swallowed HEI. The English version of this name AARON is a manifestation of the swallowed HEI. So is ARON in Hebrew.The HEI of AHARON has a CHATAF-PATACH, which is a very short vowel, easily swallowed.
YAKOV rather than YAAKOV is another example. If a YAAKOV wants to spell his name YAKOV and is called YAKOV by other people — fine. But when we say that name in davening or red it in the Torah, we must be careful to pronounce the AYIN with its CHATAF-PATACH, no matter how “brief” a sound it is.
Back to the first time of interchanged sounds. Ashkenazim (by and large) have lost the distinction between CHET and CHAF. Say the word CHACHAM and then ask a S’faradi to say it for you. Sometimes, meaning of words are changed because of this.
TBDATR • Take, for example, the phrase VAY’CHAL MOSHE. With a CHAF, it means And Moshe finished. The phrase appears three times in the Torah - once when Moshe finished talking to the people, he put on is mask. Once when he finished the work of erecting the Mishkan, and again in D’varim when he finished reviewing the SHIRA (maybe, all of the Torah) with the people, shortly before he left this world. And then there is VAY’CHAL with a CHET, as in the opening phrase of the Torah reading for fast days. Moshe pleaded (davened) before G-d and asked His forgiveness of the people for the sin of the Golden Calf. Technically, officially, when an Ashkenazi starts that fast day reading with the words VAY’CHAL MOSHE, he should be corrected to the gutteral CHET and not the CHAF sound that comes from the palate. But we’ve lost it. <mtc>
BTW (by the way), most of these Towards Better Davening and Torah Reading (TBDATR) are signed off with <mtc>. This not the initials of the writer of the column (that would be PC) but RASHEI TEIVOT for “more to come”.

Parsha Pix
Silhouettes of the animals Yaakov sent as gifts to Eisav. Each animal has the number of males and females sent. The second 30 on the camel is based on Rashi, that there were an equal number of males that accompanied the "nursing camels". The ribbon bow among the silhouettes represents the gift aspect of the animals.
The two ancient-looking jugs are the small vessels that Yaakov went back for after he brought his family across the YABOK river.
Notice between the SOLD sign and the tree is the emblem of the WWF. We do not know if Yaakov and/or the Sar shel Eisav were members, but see if your sons can identify the emblem and make the connection.
The SOLD sign over the FOR SALE sign is for the purchase of the land in the Sh'chem area by Yaakov Avinu for 100 K'sita.
D'vora (the bee) was buried under the crying tree.
The baby carriage is for Binyamin.
Kever Rachel is Kever Rachel.
The sword was used by Shimon and Levi to avenge what happened to Dina.
That leaves the die with six dots, for the six dots over VAYISHAKEINU.

TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. Some TTriddles are alsopresentedfor call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isnt always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

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

And the envelope please...
[1] Speaking of homonyms (which we aren’t yet, but we will shortly), TAKA (TAV-KUF-AYIN) means to set up, as what Yaakov did with his tent on the hill (B’reishit 31:25) and what Lavan did with his kinsmen on Mt. Gil’ad (same pasuk). TAKA also means to give a blast on an instrument, as Shaul did on the shofar (Shmuel Alef 13:3).
[2] The word VAYIRA (VAV-YUD-YUD-REISH-ALEF), and he was afraid, appears only five times in Tanach. It appears twice with Yaakov - once in Vayeitzei, when he realized that he was in a holy place and he didn’t know, and once in this week’s sedra of Vayishlach, when he fear’s Eisav and divides his camp, expecting the worst. Moshe feared when he realized that his killing of the Egyptian was known (to Datan and Aviram). All the people feared G-d and Shmuel because of a storm brought about as a demonstration of what could happen if the people rebelled against G-d. And David HaMelech greatly feared G-d when He smote Uza (Divrei HaYamim Alef 13:12).
[3] The key word for this TTriddle is VATIGNOV, and she stole. There are only two uses of this word in Tanach. Rachel stole Lavan’s T’rafim, and Yehosheva (or Yehoshav’at), daughter of King Yoram (or Yehoram) kidnapped Yo’ash. Rachel is to Lavan’s t’rafim as Yehosheva is to Yo’ash.
[4] And now the SPECIAL TTriddle that convinced several people that I was rowing with my oars out of the water. This TTriddle was a lot of fun to put together, and despite predictions that no one would solve it, it is hoped that the five correct solvers had fun with this one too.
Let’s learn a few things along the way to the solution, as I am sure the solvers did on their way to the correct solution. Homonyms are two words that are spelled alike AND sound alike, but have different meanings. Bank meaning a money institution and bank meaning the slope at the edge of a river and bank meaning to throw a basketball into the hoop by first hitting the backboard are hononyms. Hear and here are NOT hononyms, they are homophones. (The terms are sometimes considered interchangeable.) Heteronyms are words that are spelled the same but pronounced differently, and have different meanings. Lead, the soft metal and lead, the starring role in a play are heteronyms. I’m not going to define verbs, nor subject and object thereof.
Yaakov asks the shepherds about the well and the big stone. When they point out Rachel to him, he single-handedly removes the stone from the mouth of the well, and he waters Lavan’s sheep. VAYASHK. The next verb is VAYISHAK, and Yaakov kissed Rachel. Same spelling, different pronunciation. They are consecutive heteronymous verbs. Yaakov is the subject of both. R’CHEILIM, female sheep (singular RACHEL) are among the objects of VAYASHK. And RACHEL is the object of VAYISHAK. They are homo- nyms. Same spelling and pronunciation. Different meanings.
My admiration and thanks (and a Noam Productions CD or a Big Deal item) for each of the following for solving this TTriddle. DAC, MJB/Netanya, MM/Bklyn, YS/Ofra, and S&B L. Please be in touch about your prizes. Oh, by the way, DAC happened to have also solves the other three TTriddles. Clean sweep. One wonders if his professional training and experience is of assistance in solving TTriddles. And if so, does it mean I have a criminal mind? Nice job.

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

NESTO - Native English Speaking Teen Olim
Jewish Pride, Jewish Pride, we've got Jewish Pride, We won't let it hide cause it comes from deep inside. So shout it out loud Jewish Pride. (Shlock Rock)

This past Shabbat, Junior NESTO were royally hosted in Chashmona’im. Over fifty kids and Madrichim ate Friday night dinner and slept in the homes of brave Chashmona’im residents. After dinner Junior NESTO joined together with kids from the yishuv for our Friday night Peula.

The theme for Shabbat was Jewish Pride, and it ran through everything we did over Shabbat - from our bizarre and creative Jewish Pride skits on Friday night, to the Jewish Pride rap we learnt later on the same evening.

The following day after a rowdy lunch full of singing and a beautiful story about Jewish Pride from Chaim, we continued with our theme. This time the Madrichim had transformed the room into a cafeteria - The Cafe Dilemma. Each table got a dilemma menu which they discussed for 5-10 minutes, before summoning the waitress for a fresh dilemma. The issues and events that were raised all questioned our Jewish identity and pride.

At Seuda Shlishit, Avrah Nathan from the Yishuv bedazzled us with Jewish facts and figures, our miniscule representation in the world compared to our enormous contributions and what makes us special and different as a people -why in fact we should be proudto call ourselves Jews.

After Havdalah, Rafi (one of our superb Madrichim) presented a skit representing the different typesof Jews who live in Israel, andhow although each one is so different and may have a world view in stark contrast to the other, they are all proud to be a Jew living in Israel.
In other Nesto news...

We have a Chanukah trip for the seniors planned for Tuesday, December 3rd, and for the Juniors on Wednesday, the 4th. Call the office or Chave for details.

That's all for now, Shabbat Shalom from all of us here at NESTO

The Israel Center's youth program for Anglo-Israelis, tel. 566-7787 ext. 250 • fax: 561-7432 chaveabrahams@hotmail.com • Chaim Pelzner, Director; Chave Herschberg, Coordinator; Mimi Edel, Bat Sherut • NESTO is partially funded by the Jewish Agency for Israel

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

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

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

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

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

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

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

Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. Sarah will be happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and Thursdays. Call Sarah at the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus.
TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Sarah at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by <-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

Chanuka in Eilat at the beautiful 4-star SHALOM PLAZA HOTEL • dinners at a royal class mehadrin restaurant • SUN-THU, December 1-5; Leave SUN 8:00am, return THU late afternoon; Guided tours on way down, every day in Eilat, and on the way back: Sea World Oceanarium, Underwater Observatory, Jules Verne Glass Boat, Aerodium, Mt. Hizkiyahu, Texas Ranch, Solar Energy Systems, Ramon Crater Visitor’s Center, Hai Ramon Observatory, Dead Sea Works and more..•1400NIS p.p. dbl. occ. (non-members add 100NIS); Lower rates for children in parents’ room, for children in adjoining room, for third person in a room, etc.Ask when you call us. Children under 2 years old - FREE; Single supplement 1400+500=1900NIS • Price includes: deluxe a/c bus, wonderful hotel accomodations, guard, entrance fees, 2 meals a day (bring lunch for Sunday), refrigerator in every room, very full schedule, Don’t miss out! Program subject to change. Call to reserve with credit card payment. • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

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

Thanksgiving Tiyul • Wed-Thu, NOV 27,28 at Be’er Sheva’s elegant, mehadrin Paradise Hotel; Touring & visits to special places with Margalit Frydman: WEDNESDAY (lv. 8:00am): Revadim Archeological Museum - meet the Philistines on their “home turf”, remains from Tel Ekron, learn how to make olive oil. NIR AM secrets of success in the desert, water from ‘48 to date. Kibbutz Saad delicious fish lunch, visit outpost from ‘48 across from the Gaza Strip, and its story. Thru Netivot, town of Baba Sali, to the Paradise Hotel, Be’er Sheva, for dinner and evening program.; THURSDAY: Visit several local sites. Then back to Paradise for our traditional Thanksgiving dinner... with all the trimmings! Return to Jerusalem, Thursday, early evening • NOTE NEW LOWER PRICE: 525NIS p.p. dbl. occ. (Non-members add 40NIS) Single supp. extra. • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

The Land Where Chanuka Happened • Visit Eretz Binyamin on Chanuka; Sunday, December 1st • Second day of Chanuka: We will visit...Giv’at Achiya where we learn all about olive oil! Maale Levonah site of important Hasmonean battle.Also, we will make pitot and visit the petting zoo. Graves of Maccabees Are they or aren't they? Latrun Tank Museum What's the connection between a tank and Chanuka? Join Esti Herskowitz for fun-filled day! Departure 9:00am sharp; return 4:00pm, in time for candle lighting Price: 135NIS/155NIS

Because YOU asked... we’re doing IT twice more! • 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 and mud baths; Magnificent Magical Botanical gardens on premises; Full and varied program • Tiyulim; New! Sweet Water Pool;Price: 239NIS per night half board (same as last year); Mehadrin Hashgacha by Harav M. Landau • Call the Travel Desk immediately! (566-7787 ext. 249)Payment by cash, check or credit card (by phone)

For reservations at the hotels listed below or any other Israeli hotels,please call Sarah directly at the Travel Desk 566 7787, ext. 249.She'll be happy to accommodate you with any of your requests.
Dan Pearl, Jerusalem, CHANUKA SPECIAL • Valid Dec.1-6 - 930NIS, 2 night package - 2 adults + 1 child, B/B, Children’s Chanuka program at hotel
Princess, Eilat - valid 2428, Mid-week, two-night package, 900NIS per couple B/B
David Citadel, Jerusalem, valid thru NOV 28; 1650NIS per couple for 2 nights, B/B, Alcove deluxe double room; complimentary bottle of wine
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights
Attention Students from Abroad: Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249) We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visitinto an unforgettable, special one!

The Back Page of TT545
"Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for Israel

Friday
This week, Shabbat Parshat Vayishlach In-house Shabbaton, candle lighting 4:02pm Mincha, etc. 4:10pm • the public is invited

Friday Nite
TT readers in walking distance of the Center are invited to join us for the davening and educational sessions of our In-House Shabbaton • 8:30pm Chanuka? with Rabbi Eddie Abramson

Shabbat Day
7:15am - Coffee, Tea and... • 7:30am - Mini-Shiur by Phil; 8:00am - Shacharit. •; 12:30pm Mincha Gedola; 11:30am - Chanuka & Shabbat Interaction - Phil Ch; Shabbat afternoon (Vayishlach), November 23, 3:00pm (Mincha, 4:00pm) • Parshat HaShavua with Rabbi Emanuel Quint; 4:00pm:Refreshments and Question & Answer Session; 5:10pm: Maariv & Havdala

Motza’ei Shabbat
Motza’ei Shabbat Parshat Vayishlach, November 23, 8:30pm • Chanuka from the Torah... Where? with Rabbi Yaakov Moshe Poupko

Sunday thru Thursday
10:00am Shiur in Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:45pm Shiur in Gemara by Rabbi Hillel Ruvel
5:45pm Maariv (correct for Cheshvan through T'TZAVEH)
The above-mentioned shiurim are in English and take place in the Ganchrow Beit Midrash (first floor, one flight up) • For men who want to do some serious learning...

SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
10:30am(women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Sunday, November 24, 6:45-10:00pm (75NIS) • Workshop for Dating Advisors with Rosie Einhorn and Sherry Zimmerman • This workshop is for friends and relatives of singles, members of shidduch committees, and matchmakers. Join us for "The Art of being a Dating Advisor” with the authors of Talking Tachlis, dating advice columinsts and founders of Sasson v'Simcha, a non-profit organization dedicted to helping Jewish singles marry. Learn the "psychology" of single adults as your are trained to guide a friend, relative or client through courtship and engagement. Admission fee includes materials, certificate of participation, and ongoing "technical support" by Sasson V'Simcha. C call to reserve: 5667787 x 204
Sunday, Nov. 24, 8:00pm at the Israel Center • Light refreshments • A shiur dedicated to the shloshim of YOSEF HARPAZ z”l, beloved grandfather of Yitzchak (Issac) Goldstand • “How to Turn Every Day of Your Life Into a Celebration”by Rabbi David Reuven Jerusalem Serenity Center, Merkaz Menucha • There will also be a Seudat Hoda’ah to mark the anniversary of the Ben Yehuda pigu’a of 16 Kislev 5762 in thanks for the many lives which were miraculously saved
Sunday, November 24, 8:00pm, The Greatest Musical Voices of the 20th Century with Neil Lapidus

MONDAY
9:15am • Excursions into the World of Nevi'im with Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
L.A.K. Creations will be on sale with great Chanuka items
10:30am (men &women) • Rambam's 13 Principles • Rabbi Zev Leff
11:36am NOV 25 (men & women) • Jewish History Bayit Sheni period • Agrippa I - to the Bitter End with Dr. Henry Goldblum
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: Shiur on “The Life of Avraham”In-Depth study of Chumash B’reishit.with Rashi with Rabbi David Derovan
Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
Monday, NOV 25th - 8:00-9:30pm • MASK - Mothers & Fathers Aligned Saving Kids - J'lem Chapter at the OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator • Join us at our next bi-weekly meeting -

TUESDAY
Jerusalem College for Adults: 9:00-10:00am • The World of Mishna; Halacha, Hashkafa, and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
The Yad Yaakov Center for Jewish Education classes at the Israel Center. The Unfolding Redemptive History of Israel in Biblical Texts with Rav Yosef Leibowitz on Tuesday mornings, 9:00-10:30am. Call 051-639-921 for further information
9:00am • Insights into Chanuka • Dr. Hayim Abramson
9:55am • Halacha and Practices of Chanukah • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY 12:00-1:00pm
11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time
(women only) with Raizel Zisk
Tuesday, November 26, 8:00pm: Jewish Insights into Marital Intimacy and Sexuality with Dr. David S. Ribner and Rabbi David J. Derovan
Beginning Tuesday, Nov. 19, Mother-Daughter Bat Mitzvah Course: For more info. please call: 5667787 x 261

WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
Jerusalem College for Adults: 9:00-10:15am: Contemporary Problems in Jewish Law with Rabbi Macy Gordon (resumes Dec. 18, Rabbi Gordon will be speaking about Abortion in Jewish Law on December 18thand about “A Time to be Born, a Time to Die” on December 25th
10:15-11:15am • Parshat HaShavua witht Dr. Avivah Gottlieb Zornberg
Wednesdays 11:30am to 1:00pm • Writing Your Personal Memoirs • To participate, you must call first 566-7787 ext. 204
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS members/25NIS non-members
Wednesday, November 27, 4:30-10:00pm Root & Branch Association in cooperation with the Israel Center • Root & Branch Lecture Series: 4:30pm: Looking at and Listening to Israel's Own Media by Mr. Yisrael Medad, J’lem Post guest columnist on media affairs; Exec. board member and former dir., Israel's Media Watch; 6:00pm: Chanukah Gelt: A History of the Temple Shekel by Mr. Reuven Prager, Begged Ivri [begedivri.com]; 7:00pm:Dinner break (see note below on sale at Israel Center Cafe); 7:30pm: An Alternative View of Jewish & Zionist History by Mr. Joel Bainerman, Journalist [www.joelbainerman.com]; 8:45pm: Israel Must Break Relations with all Nations - including the United States which refuse to Recognize United Jerusalem as the Undivided Capital of the State of Israel and Move Their Embassies in Israel to Jerusalem, by Mr. Aryeh Gallin President, Root & Branch Association, Ltd. [www.rb.org.il]; 9:00pm:Chanukah, the Twin Towers, and Miracles" by Dr. Mori Bank with an Introduction by Mr. Ze'ev Breier Author, "Even in the Darkest Moments: True Stories from Those Who Survived One of the Biggest Terror Attacks in U.S. History"• Info: rb@rb.org.il • All in English • NIS25 per person (for any and all lectures) • Please note: The Israel Center Cafe will be open on Wednesday, Nov.27 from 10:00am to 9:00pm for snacks or meals. Enjoy
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets - Rambam's Guide for the PerplexedNow studying: Rambam's approach to Darchei Emori and Segula; Ramban's Commentary on the Torah and its Wellsprings - Now studying: "The Tree of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass

THURSDAY
10:30am • Themes in Sefer B'reishit with Rabbi David J. Derovan • Regular fee • No charge for volunteers
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation for the first session • Qualified nutritional advisor on hand • Elisheva999-6479
Sometime IY”H • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and...with Phil
RESUMES Nov. 28 • Thursdays at 7:30pm • The Israel Center Men and Boy's choir • Details and to confirm, call Yisrael Shwarzstein: 02 5833389 • Please note: No choir on Thursdays November 28th, December 5th, and January 2nd.
8:00pm • Stories from the Gemara • Reb Yosef Schreiber
Thursday, 8:00pm • Curing the Jewish Heart, AM SEGULA Lecture series on Lessons from History & Zionism; Group Discussion
THU, Nov 28, 8:00pm • In the Spirit of Chanuka: How can we guarantee Israel's independence following the U.S. congressional elections: How U.S. citizens in Israel can work with Congress to stop State Department pressure on IsraelDAVID BEDEIN Israel Resource News Agency
10:10-11:0008pm • TORAH TIDBITS AUDIO with Phil Chernofsky Thursday nights on Arutz-7, 98.7FM and 1539AM And on Arutz-7’s website, live or archived www.israelnationalnews.com

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

Upcoming at the Israel Center
CHANUKA at the Israel Center...
Motza’Sh, November 30, 8:30pm Chanukah Concert with SIMPLYTSFAT • come be enchanted and inspired by the acoustic trio “SimplyTsfat”... music and stories of the great Chassidic master, Rebbe Nachman of Breslev...(30/40/20NIS)
Sunday morning, DEC 1, 8:00amShacharit, with Carlebach-style Hallel by Chazan Yitzhak Miller refreshments and mini-shiur
Sunday, Dec.1, 8:00pm • Author’s Evening with Dvora Waysman - featuring her historical novel,The Pomegranate Pendant; Refreshments will be served
Tuesday, Dec. 3 - Science and Torah Conference with Dr. Emanuel Segal; Susan Schneider; Prof. Nathan Aviezer; Rabbi Noson Slifkin; Rabbi David Derovan (75/85NIS)
Wednesday, Dec. 4 - A Chanuka Extravaganza for children Gan to 8th grade; 10am-2pm
Wednesday, DEC 4, 8:00pm • Yeshivat HaMivtar - Orot Lev and the Israel Center present: “Is there a really clash between Judaism and Greek Culture?”; Guest speakers: Rabbi Yitzchak BlauRabbi Shlomo Riskin • Free admission forYeshiva/Seminary/College students, Others: 20NIS (IC members, non-mem 25) • Refreshments will be served; For more information: 02-993-3462office@yhol.org.il
Thursday, December 5th - Musical evening. (watch for details)
Friday-Shabbat, Dec. 6-7 Chanukah Shabbaton for Singles at Ramot Shapira. call Rabbi Ophir at 052-408-822 for details
Sunday, December 8, ‘02 - 8:00pm • Jewish Values Education Institute of theOU Israel Center together with theBusiness Ethics Center of Jerusalem presents: The Moral Challenge of Poverty & Equality in Israel; Who is reponsible to help the poor? Does our Tradition offer a model of socially responsible economics? An evening of small group study sessions followed by a shiur by Dr. Meir Tamari, Founder of the Business Ethics Center of Jerusalem; renowned lecturer & author
Tue. Dec. 10, 8:00pm • The Biochemical Key by Barbara Schipper-Bergstein; Key to... lower weight, lower b.p., lower cholesterol,no more hunger, balanced nutrition...

Chanuka Primer (and then some!)
This will be a combination of a halachic review, practical suggestions, useful information, and more. Do not take anything written here as “the last word”; if you have any doubts, check things out with your Rav. We are including it the week before Chanuka to give you time for careful review.

FRIDAY, 24 KISLEV (Nov. 29)
In general, one should prepare his Chanukiya during the afternoon so that there will not be a delay in lighting at the proper time. This is especially so on Friday, Erev Shabbat-Chanuka (we have two of them this year) because things get kind of hectic as Shabbat approaches.

Some have the custom of preparing the Chanukiya in the morning for the evening (this goes for every day, except Shabbat, of course). This not only serves the practical purpose of being ready to light on time without delaying to set up later, but it also commemorates the practice in the Beit HaMikdash called Hatavat HaNeirot, whereby the Kohen (Gadol) tended the Menora and prepared it in the morning for kindling in the late, late afternoon. Since our lighting on Chanuka directly commemorates the lighting of the Menora in the Beit HaMikdash, this suggestion provides a nice "added touch" to the mitzva and symbolism of Chanuka lighting.

In addition to preparing for the first candle of Friday evening, it is a good idea to also prepare for the second candle which will be lit on Motza’ei Shabbat, on Friday. This will allow lighting on Motza”Sh without any unnecessary delay, especially since the Motza”Sh lighting is already delayed until after Shabbat. One can set up two candles in another Chanukiya, or even at the other end of the same Chanukiya he/she will be lighting on Friday. (Don’t worry about the left-right business; it is more important to be ready to light as soon as possible after Shabbat.) Also, have your Motza”Sh Shamash and matches ready nearby.

Something else that one should try to do on the two Fridays Erev Chanuka, is to daven Mincha before candle lighting. This is so because Mincha “belongs” to Friday and candle lighting “belongs” to Shabbat (even though we are lighting when it is still Friday). The lighting of the Menora in the Beit HaMikdash was done after the Tamid sacrifice of the afternoon. All this said, if it means not davening Mincha with a Minyan, it is better to light and then go to shul for Mincha and Kabbalat Shabbat & Maariv. However, one should try to daven at a Mincha Gedola Minyan.

To that end, we will be davening Mincha at the Israel Center on Fridays, November 29th and December 6th at 12:00 noon, in the Wolinetz Family Shul Ohel Shmuel, on the ground floor of the Center. (Men and women are invited.)

We cannot follow the standard weekday timing (sunset or stars-out - see further) on Erev Shabbat, because of the prohibition of kindling and handling fire on Shabbat. So we will have to light early. And this will require longer (or fatter) candles or more oil than usual. Furthermore, the rule is that Chanuka candles are lit before Shabbat candles. Shabbat candle lighting in most places is 18-22 minutes before sunset. This time should not be tampered with. Chanuka candles should be lit a couple of minutes before Shabbat candles (even when different people are lighting). Preferably, they should not be lit a lot before Shabbat candles, but in all cases, never before Plag.
Jerusalem (and Petach Tikva) custom for every Shabbat is to light candles 40 minutes before sunset. There is an acceptable custom to delay Shabbat candles 15 to 20 minutes after the posted time (remember - Jerusalem and Petach Tikva only, or other places where the same practice is observed) so that one's Chanuka candles do not have to be lit so early. This matter should be explained well to the family so that misunderstandings do not arise.

Be very careful not to get anywhere near sunset. Let 4:30pm be a "redline" for lighting candles (Chanuka or Shabbat) - otherwise, one runs the risk of encroaching on Shabbat. If you are late, be absolutely sure the sun is still in the sky - otherwise it is better not to light Chanuka or Shabbat candles.

TACHLIS: Shabbat candle lighting time for Jerusalem on both Erevs Shabbat- Chanuka is 4:00pm. (Because Chanuka is at the beginning of December this year, the sunset times throughout Chanuka week hardly vary.) Either light Chanuka candles right before 4:00pm and then light Shabbat candles, or wait until 4:15-ish, then light Chanuka candles followed by Shabbat candles.

Remember, if you are not in Jerusalem (or...), stick to the posted Shabbat candle lighting time - do not delay it.

In all cases, do not light either sets of candles before PLAG Mincha, 3:35pm (Jerusalem time, slightly padded to protect one from errors), and usable throughout Chanuka this year.

Also - and this is very important - whenever you light Chanuka candles, they must have enough fuel (oil or wax) to last until at least a half-hour after stars-out, that is, at least until 5:30pm (better would be 5:45pm and even later). This applies to Friday night too, which means that the standard (or even the prettier, longer) Chanuka candles will not make it. Recommended are the #16 or #20 Shabbat candles, which will fit most Chanukiyas and will last long enough. For oil users, experience will teach you how much oil you need. If you do not have the experience, it doesn’t hurt to experiment a couple of days before Chanuka so you will be ready.

A practical and nice suggestion is to hold MA’OZ TZUR for the Shabbat table as one of the Z’mirot, rather than say it at candle lighting. Basically, as soon as candles are lit, it’s off to shul.

Many shuls will sing L’CHA DODI to the tune of MA’OZ TZUR on Shabbat Chanuka. And, of course, at the table, if you have any GAN-age children or grandchildren, there is a host of Chanuka songs to add to your usual Friday night repertoire of Z’mirot and other songs. Remember, although Chanuka does not require a SEUDAT MITZVA, any meal with songs, stories, and relevant Divrei Torah (especially, but not only, on Shabbat) becomes a special Chanuka Seuda.

AL HANISIM is added to every Amida and all Birkat HaMazon throughout Chanuka. (There is no reference to Chanuka in “AL HAMICHYA”, i.e. Bracha Mei’ein Shalosh.)

Forgetting AL HANISIM does NOT invalidate either the Amida nor Birkat HaMazon. That means that one does NOT repeat either due to leaving AL HANISIM out. However, if one realizes the omission before the end of the Amida, AL HANISIM can be said right before YIHYU L’RATZON. In Birkat HaMazon, an omitted AL HANISIM becomes a HARACHAMAN, right before HARACHAMAN HU Y’ZAKEINU, as follows...

HARACHAMAN HU YA’ASEH LANU NISIM V’NIFLA’OT KA’ASHER ASAH LA’AVOTEINU BAYAMIM HAHEIM BIZMAN HAZEH. BIMEI MATITYAHU...

SHABBAT, 25 KISLEV (Nov. 30)
Full HALLEL is said on each of the eight days of Chanuka (because there was the manifestation of a miracle on each day).
Two Sifrei Torah are taken out. (When there are two Shabbatot-Chanuka, the first is VAYEISHEV and the second is MIKEITZ.) Parshat HaShavua - Vayeishev - is read from the first, and the Torah reading for the first day of Chanuka is read for the Maftir in the second Torah. The reading starts at the beginning of the 7th perek in Bamidbar (Parshat Naso), with the description of the dedication of the Mishkan, almost a year after the Exodus. The reading begins with the anointing and sanctification of the Mishkan, its furnishings, and vessels, and the gifts of the Leaders of the Tribes to the families of Levi for the transport of the dismantled Mishkan. It continues with the gifts and offerings of Shevet Yehuda on the first day of Dedication, the first day of Chanukat HaMizbei’ach. Some shuls begin the reading of the first day six p’sukim earlier, to include the portion of Birkat Kohanim in the Chanuka reading. The reason (or one of the reasons) is to identify and acknowledge the Chashmona’im as Kohanim.

The Torah reading is followed by the special Chanuka Haftara, which preempts the regular Haftara of Vayeishev. The reading is from Zecharya, and includes his vision of a golden Menora. (More on this in next week’s Sedra Summary.)
MOTZA’EI SHABBAT, eve of 26 KISLEV (Nov. 30)

(Times are for Jerusalem; other places require proper adjustment.) Sunset is 4:40pm. Shabbat is out at 5:16pm. Although 5:16 is considered Stars-Out (Tzeit HaKochavim) as far as Shabbat is concerned, there are earlier times that qualify as Stars-Out for other purposes, such as reciting SH’MA at night. There are different opinions, but let’s use 20 minutes after sunset as an earlier TZEIT. It is recommended (not everyone agrees) that we start davening Maariv at 5:00pm so that we can finish at or shortly after the Shabbat-out time. This will allow lighting Chanuka candles earlier (sooner after Stars-Out) than if we daven Maariv at the usual time for Motza”Sh.
Those who say V’YITEN L’CHA should say it after Chanuka candles are lit.

Okay, it’s Motza’ei Shabbat and Chanuka, we’re home from shul as soon after Shabbat as possible, what now?

Two mitzvot to perform - Havdala and Chanuka candles. By the rule of TADIR (that which is more frequent should be done first), havdala should be said first. And by logic, one should "finish" with Shabbat and then light candles for the next day of Chanuka, which is Sat. night & Sunday. Many authorities hold that on Motza’ei Shabbat, one should say havdala first and then light Chanuka candles. This opinion is followed by the majority of Chanuka-candle-lighting Jews all over the world. The Maharal (among others) is vehement in his insistence that we cannot possibly consider doing something so "weekday-ish" as lighting Chanuka candles, unless we have first said havdala. He rejects any argument to the contrary.

ON THE OTHER HAND... there is a strong argument for lighting Chanuka candles before havdala. First of all, Shabbat is over when it is 5:16pm (some calendars might vary slightly) AND one has said Havdala in davening (ATA CHONANTANU in the Maariv Amida) OR at least said BARUCH HAMAVDIL BEIN KODESH L'CHOL. Havdala is NOT what ends Shabbat - it is what honors the departing Shabbat. Even so, havdala should go first, except for one very important factor: The prime time (according to some opinions, the only time) for Chanuka candles is ticking away. We cannot, of course, light Chanuka candles when it is still Shabbat. But we should maximize the amount of time of the "half-hour after" once we are allowed to light. Havdala will wait; Chanuka candles will not. Therefore, the OTHER opinion is that Chanuka candles go first and then havdala. This procedure comes with the reminder not to use the Chanuka candles for havdala, since one may not benefit from the Chanuka lights, and the bracha in havdala is specifically upon using the light (hence the examining of fingernails, etc.). Chanuka candles first is the opinion of the Vilna Gaon and many others, and is Minhag Yerushalayim. (Remember that not everyone in Yerushalayim follows the practices known as Minhag Yerushalayim.)

This dispute is one of the few in halacha that is resolved in the following manner: "Whichever opinion you follow, you have performed correctly". Either procedure may be followed. Family and community custom should play a deciding role in this issue. Again, a Rav should be consulted, especially if one is considering a change in practice.

Some say that those who light outdoors should follow the custom of lighting before havdala. Those who light indoors can take their pick.
Remember that Shabbat is paramount. In case of doubt as to whether Shabbat is being encroached upon, one should NOT light Chanuka candles. It must be DEFINITELY after Shabbat before lighting. But one should not unnecessarily delay the fulfillment of the mitzva of Chanuka candles.

A note for Rabeinu Tam people: Those who follow the Shabbat-out time of Rabeinu Tam (72 minutes after sunset) and consider it to be the correct halachic time, must keep it even on Motza’ei Shabbat Chanuka, even though it means losing "prime time" for Chanuka candles. Those who keep Rabeinu Tam time as a CHUMRA (a strict measure, but accept the earlier time as halachic), might end Shabbat earlier on Motza’ei Shabbat Chanuka, in order to fulfill the mitzva of Chanuka candles at their better time. It is advised to check this out with a Rav.

In shul, it is the universal practice to light Chanuka candles before saying havdala, this to maximize Pirsumei Nisa in a situation where everyone present will be leaving for home shortly.

At home, people will still be there for the Chanuka candles, so there is no need to light before havdala (according to those who follow this first opinion).

Those who say havdala first can light their Shamash for the Chanuka candles with the havdala candle before extinguishing it, thus dovetailing two mitzvot.

Those who follow the second opinion can light the havdala candle from the Shamash, thereby dovetailing one mitzva into another.
On Motza’ei Shabbat, when we light after Stars-Out, it is sufficient for the candles to burn for half an hour. Still, it is preferable that they last longer. This has to do with the fact that in our time, people are out in the streets later than in times past and Pirsumei Nisa (publicizing the miracle) applies later than the original “half-hour after stars-out”.

Sunday, Monday, Tuesday, Wednesday, Thursday evenings, the eves of 27, 28, 29, 30 KISLEV, and 1 TEVET (Dec. 1, 2, 3, 4, 5)
There are two practices as to when is the ideal time to light Chanuka lights during the week (i.e. except for Friday and Motza'ei Shabbat, when different factors affect the timing, as already discussed). Minhag Yerushalayim (which many, but not everyone follows) is to light with the setting of the sun. As mentioned earlier, this year sunset during Chanuka week hovers at 4:40pm (Jerusalem). People in other locations should check when their local sunset is.

The other opinion (that of "the rest of the world") is to light when the "light of the sun has left the sky", i.e. Stars-Out a.k.a. Tzeit HaKochavim). Remember that there are different opinions as to when Stars-Out occurs. Except for Motza'ei Shabbat, most people will use an early-ish Stars-Out time, in order to be closer to the Minhag Yerushalayim timing, and because Z'RIZIM MAKDIMIM, people who are enthusiastic about doing mitzvot, do them "right away". 5:00pm will work for this early Stars-Out time this Chanuka (except for Motza"Sh - as above). Those who light with Stars-Out should light right after Maariv, unless they have a fixed time later in the evening for davening. This will result in lighting Chanuka candles a little later than the 5:00pm TZEIT time.

Those who light with sunset should daven Maariv at the appropriate time, after candles.

Candles must burn at least a half hour after stars-out. This was the original time period after dark that people were still around outdoors and defined the PIRSUMEI NISA aspect of the mitzva. Although in our day, people are out later than this time, the halacha only requires the half hour after stars-out. However, it is recommended that one use longer candles or more oil to extend this time (one need not go overboard on this issue, but...), in recognition of the expansion of the current-day Pirsumei Nisa time-frame.

TACHLIS: If one lights at 4:40 or 5:00 or earlier than 4:40 (remember, not before PLAG, 3:35pm) or as late as 5:15, then the candles should burn until at least 5:45pm, preferably somewhat longer.

(Since Rabbeinu Tam's Stars-Out is 5:52 during Chanuka week (this year), one might try to have his Chanuka lights burn at least until 6:25-ish. This is not a requirement, but it does acknowledge the different opinions concerning Stars-Out. Treat this as an off-the-record suggestion, especially in light of the reality that the Pirsumei Nisa time is later into the night than it was in the time of the Gemara.)
If someone lights after 5:15pm (and certainly if it is after 5:52pm), then the candles must last at least a half hour, regardless of what time one lit. (Preferably longer, as already mentioned.)

For those who must light early, the earliest time one may light is PLAG MINCHA. For all of Chanuka, we can use 3:35pm as PLAG. This time is padded slightly to avoid someone’s being off a bit and lighting too early.

Those lighting early should remember that the candles or oil must be able to last until the minimum half-hour after Stars-Out.

Also know that the closer to sunset, the better is the early lighting. 3:30pm is TOO EARLY TO LIGHT - probably BRACHOT L'VATALA (brachot in vain) and no performance of the mitzva. 3:35pm is okay, because it is after PLAG, but 3:40pm is better. 3:45 is better still. Etc. Get the point? The closer to sunset one lights, the better it is for visibility of the candles, and that means the better it is for Pirsumei Nisa.
If, because of one’s work or travel schedule, one has to choose between lighting early or late, or between lighting early or appointing someone to light for you at the proper time, or between lighting late and appointing someone to light for you at the proper time — one should consult a Rav for a p’sak based on how early and how late, and any other relevant factors.

Sometimes a less-than-perfect performance of a mitzva is a fine, acceptable "second best". Sometimes, not. Lighting Chanuka candles early or late is a poor second, at best. Lighting early lacks an element of Pirsumei Nisa because a candle flame is not eye-catching (so to speak) during full daylight. Lighting late is not so good because of the opinions that the time-period for Pirsumei Nisa from the days of the Gemara remains the optimum time (and some say the ONLY time) for the fulfillment of the mitzva. Although we follow other opinions, and basically allow lighting any time of the night, it is far less than ideal to light late. A "good" excuse makes it okay, but not great. One should consult a Rav especially for recurring situations, such as coming home late from work or school, and the like. Remember that having someone light for you is a valid alternative to your lighting for yourself, and sometimes it is even the preferred alternative. Ask your Rav.

POINT Brachot (including SHE'HE'CHE'YANU) should be recited BEFORE beginning to light the candles. This complies with the general rule for Brachot of Mitzva, that they be recited immediately before performance of the mitzva, if possible. This means, that even on the eighth night, the candles are not begun to be lit until the brachot are completed.

POINT Opinions differ, but a common practice is to place the first candle (or oil cup) in the right side of the Chanukiya. If one lights at the doorpost, then the first candle should be closest to the doorpost, even if it is the left side of the Chanukiya. From the second night on, the custom (one of the customs) is to "load" the Chanukiya from right to left, but to light it, left to right. At the doorpost, one loads it from the doorpost out, and lights it starting with the candle closest to the doorpost. Loading and lighting direction is not crucial to the performance of the mitzva, but there are reasons for the various practices.

POINT The essential performance of the mitzva of Chanuka Lights is t