Shabbat Parshat B'reishit - Machar Chodesh
TT #590 - This Shabbat is the 29th day (of 355); the 5th (of 51) Shabbat of 5764
HAMCHADESH B'TUVO B'CHOL YOM TAMID MA'ASEH V'REISHIT

Remember: Although we are already saying MASHIV HARU'ACH UMORID HAGASHEM, we are still saying V'TEIN BRACHA. We do not switch to the reqest for rain - V'TEIN TAL UMATAR LIVRACHA until Motza'Sh 7 Cheshvan, November 1st (beginning of December for Chutz LaAretz)

Yeshayahu's charge (in ch.40) to "lift your eyes heavenward and see Who created these" is especially meaningful if you take a good look at the night sky on Shabbat B'reishit. Suggestion: After Friday night seuda, go outside with your family & guests and skywatch.

Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #590 • Ranges are for THU-THU, 27 Tishrei - 4 Cheshvan - October 23-30 Candle lighting - 4:22pm
Havdala - 5:35pm (Rabbeinu Tam - 6:10pm)
Earliest Shacharit 4:57-5:02am
Sunrise - 5:48-5:53am
Sof Z'man Kri'at Sh'ma - 8:35-8:38am (7:50-7:52am)
Sof Z'man Shacharit - 9:31-9:32am (9:01-9:02am)
Chatzot (halachic noon) - 11:23½-11:23pm
Mincha Gedola (earliest Mincha) - 11:54-11:54pm
Plag Mincha - 3:49 - 3:43pm
Sunset - 5:03½ - 4:57pm (4:59-4:52pm)

Shabbat times for other cities: (B'reishit)
Candles city Havdala
4:39pm Raanana 5:35pm
4:39pm Beit Shemesh 5:35pm
4:39pm Netanya 5:35pm
4:39pm Rehovot 5:36pm
4:19pm Petach Tikva 5:35pm
4:38pm Modi'in area 5:35pm
4:40pm Be'er Sheva 5:36pm
4:38pm Gush Etzion 5:36pm
4:38pm Ginot Shomron 5:34pm
4:22pm Maale Adumim 5:34pm
4:30pm Tzfat 5:34pm
4:38pm K4 & Hevron 5:37pm

Jerusalem lights candles 40 minutes before sunset. (Except for those who don’t follow that custom.) Which sunset? Important question. The standard practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a little over 800m above sea level. If one could see the sun set over a horizon at sea level (whichcan be done from some parts of J’lem), it would set about 5 minutes later than someone watching from sea level, or seeing the sun set beyond mountains that are approx. the same height as Jerusalem is. Since the sunset on the same plane is 5 minutes earlier, and for Shabbat purposes is the sunset we would have to considerbecause of the strictness of Shabbat, then J’lem candle lighting time is really only 35 minutes before “the other” sunset.

All other places at some height above sea level have similar problems.

Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset, just like Jerusalem. Not everybody holds by that timing.

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg).

Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table.

Also realize that Sfardim and Ashkenazim often has differences in minhag.

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...

Not only is B'reishit the first Shabbat M'vorchim of the year, it is also the ONLY sedra that is always M'vorchim. Always. Hence, you will find in the middle pages, our annual Rosh Chodesh Benching sheet for 5764. May all our months be blessed.
The molad of Cheshvan will be on Shabbat afternoon; see the chart for details and text.
Rosh Chodesh Cheshvan (always 2 days because Tishrei has 30 days) will be on Sunday and Monday. Again, see the chart for text.
First opportunity for Kiddush L'vana (according to Minhag Yerushalayim, the 3-full-days-after-the-molad opinion) is Tuesday night, October 28th. Even if the Moon seems small to you on Tuesday night, the numbers are correct and that is the first (and best) op. Many will wait for Motza'ei Shabbat, November 1st. One way or the other... CHODESH TOV!

Birchat Hachodesh
We bench Rosh Chodesh as a commemoration of the practice in the time of the Sanhedrin (past AND future) of proclaiming Rosh Chodesh based on the testimony of eye-witnesses who saw the “first visibility of the lunar crescent”. We pray for a good month, announce the Molad (the instant of the new moon), and announce the day(s)of the upcoming Rosh Chodesh. The introductory passage is modified for this monthly use from a prayer composed by RAV, as mentioned in the Gemara, originally intended by its author for daily use.

Notice that we ask G-d to "give us a life of..." 12 times - corresponding to the number of months in a year. Also notice that among the requests, we ask for YIR'AT SHAMAYIM twice. There are (at least) two explanations to this fact. The first time we ask for YIR'AT SHAMAYIM, it is linked with "fear of sin", fear of punishment.This is the basic level of YIR'AT SHAMAYIM, a feeling motivated by YIR'A, fear. But the second time we ask for YIR'AT SHAMAYIM, it is paired with AHAVAT TORAH, love of Torah. This is a higher level of YIR'AT SHAMAYIM, better translated (perhaps) as REVERENCE for G-d, this time motivated by love. When our YIR'AT SHAMAYIMreaches that exalted level, then we can ask for a "life that G-d will fulfill the requests of our hearts to the good".

The other explanation of our asking for YIR'AT SHAMAYIM twice is that after asking the first time, we ask G-d for wealth and honor. A person so blessed, would need to ask for YIR'AT SHAMAYIM again, since wealth and honor are two things that lead a person to the arrogant feeling of self-accomplishment. It is relatively "easy"to achieve YIR'AT SHAMAYIM when one is poor; the humility that usually accompanies poverty helps one achieve Fear of G-d. With wealth and honor, we need to ask for YIR'AT SHAMAYIM again.

The Molad
The Tradition is to announce the Molad in Jerusalem Solar Time. In the chart below you will find the (suggested) wording for the announcement of the Molad, followed by the time of the Molad in D/h/m/p notation, in [square brackets]. This time is used by Jews all over the world in Rosh Chodesh Benching, without adjustingfor time zones or daylight savings time. The chart below has three additional times of the Molad, for your further edification. From right to left, after the name of the month is the average Molad in Rambam’s notation. This is the same time as the one we announce, but it differs in form in two ways. Rather than midnightbeing the “zero hour”, Rambam uses the previous 6:00pm as his starting point for the day. Therefore, if the Molad of Shvat (check the chart) is a little after 7:00 in the morning, in Rambam notation the hour will be 13 (adding the 6 hours from 6:00pm to midnight). Furthermore, Rambam does not use minutes in his notation.

Generally, AV HARACHAMIM is not said when we bench Rosh Chodesh, so continue with ASHREI (in your siddur).

On the two SHABBATOT MEVORCHIM during the OMER (for IYAR and SIVAN) we DO say AV HARACHAMIM (even if there is a person present who would usually "knock out" AV HARACHAMIM. And even if there is a BRIT MILA in the shul on that day.)

When we bench Rosh Chodesh Menachem Av, some say AV HARACHAMIM, some don't say it.

The opinion of the GR"A is not to say AV HARACHAMIM when we bench Rosh Chodesh (even during the Omer), except for Shabbat M’vorchim Menachem Av.

More on the Molad...
Rather than an hour having 60 minutes and a minute having 18 chalakim, Rambam uses 1080 chalakim in an hour (that’s 60 x 18). Again using Shvat as an example, 23 minutes and 9 chalakim become 423 chalakim (23 x 18 + 9). Render it all into Hebrew and you get the molad of Kislev being HEI (that’s Thursday) YUD-GIMMEL (that’s13 hours) and TAV-KAF-GIMMEL (that’s 423 chalakim). Looking at Tevet, you will realize that Rambam’s day of the molad is a day later than the “Traditional” Molad notation. But it refers to the same time.

The next box to the left is the same time, but expressed as clock time. To convert the Molad to local Israeli time (known as European time or Cairo horizon), we subtract 21 minutes (on average) in the winter and add 39 minutes during Summer Time. Unlike the “Traditional” Molad time and Rambam’s notation (which do not getadjusted), this clock time can (and should) be adjusted to your time zone (for informational purposes only — remember that the announcement of the Molad at Rosh Chodesh Benching is the same all over the Jewish World), by adding or subtracting the number of hours you are different from Israel. And the time is also adjustedfor Daylight Savings Time. (But don’t change the “announcement time”.)

The box on the far left is the Actual Molad (astronomical). It differs from the average time partly because of Kepler’s Second Law of Planetary Motion (really it’s G-d’s Law of Planetary Motion, discovered by Kepler), which explains why the length of time from one Molad to the next is not always the same (as it is in thecalculation of the Molad we use in our fixed calendar). The actual time of the Molad is not used for any halachic purpose today, but in the time of the Sanhedrin - may it be restored speedily in our time - it will be used to help determine the time of the first visibility of the lunar crescent, which in turn will be usedby the Sanhedrin committee for Kidush HaChodesh to know if and when to await witnesses.

Lead Tidbit
First Rashi... Again
Do you ever look at something many times and still see something new? Let's take another look at the first Rashi of his commentary to the Torah, notwithstanding the fact that Menachem writes about it in his column, Rabbi Rones wrote about it in CHIZUK & IDUD, and Batsheva Pomerantz quoted it in CPCL. At first glance, it looks like Rashi is quoting Rabbi Yitzchak's suggestion that we can use the Torahto refute the claims of other nations that we are merely occupiers in Eretz Yisrael. This is what Rashi says. But there is more. The pasuk in Tehilim that is quoted (111:6) emphasizes that G-d is telling His nation - us, the Jewish People, about what He did and does... so that WE will understand that this Land was given to us by Him. Not by the League of Nations. Not by the United Nations. By Him.

The Torah is not just a work for the acquisition of knowledge and intellec- tual stimulation. It is The Book that requires of each of us belief. Belief in its Writer and belief in what He wrote. And belief in the Oral Law and Tradition that He transmitted to Moshe Rabeinu to be passed down through the generation.

When the Torah states that, "I Am HaShem your G-d Who took you out of Egypt, the House of Slaves", it was commanding us not only to hear and understand that statement, but to believe in its Truth, completely and without reservation.

When the Torah states that In the Beginning, G-d created the Heavens and the Earth, it was not just telling us about Creation, but commanding us to believe in G-d's Creation of the world AND in our Oral Tradition that He maintains constant supervision of this world throughout its existence and its history, and continuesto "renew with His goodness, daily, the acts of Creation".

And the same can be said of Rabbi Yitzchak as quoted in Rashi #1. We must know and believe the Truth of whose Land this is. And act accordingly.

Sedra-Stats
First of the 54 sedras; first of 12 sedras in B'reishit
Written on 241 lines in a Sefer Torah, ranks 9th
23 Parshiyot; 10 open, 13 closed, ranks 6th
146 p'sukim - ranks 8th (5th in B'reishit), same as Mikeitz; but Miketz is longer in lines, words, letters
1931 words - ranks 8th (5th in B'reishit)
7235 letters - ranks 11th (5th in B'reishit)
The book of B'reishit has the most sedras, the most columns and lines (24.5% of the Torah), the most p'sukim (26.2%), the most words (25.8%), the most letters (25.6%), the longest sedras in words and letters (but not p'sukim), shorter than average p'sukim, and the smallest number of mitzvot - only 3, two positives and one prohibition.

Mitzvot
One (positive) mitzva in B'reishit

Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition).
[P>] and [S>] indicate start of a parsha p’tucha or s’tuma respectively. Number of p'sukim in each parsha is indicated in parentheses. Perek and pasuk is given for the beginning of each parsha and for each mitzva.

Kohen - First Aliya - 34 p'sukim - 1:1-2:3
This Aliya contains the first account of Creation.
[P>1:1 (5)] The first parsha contains the "summary" statement of Creation (or the first phase of Creation - see further) and the account of Day One.

SDT Baal HaTurim points out that the G'matriya of B'REISHIT BARA is 1116, as is the numeric value of the phrase: B'ROSH HASHANA NIV'RA - on R.H. it (the world) was created.

Furthermore, the letters of B'reishit rearrange to spell ALEF B'TISHREI, the first of the month of Tishrei (or B'ALEF TISHREI - on the first of Tishrei - same thing), "confirming" the opinion that the world was created in Tishrei (R. Eliezer), rather than in Nissan, as the other opinion holds (R. Yehoshua).

If we could prove things with G'matriyas and anagrams, then maybe R. Eliezer would “win” the dispute, but as is, the dispute as to when the world was created remains a dispute.

“In the beginning, G-d created the Heavens and the Earth. And the Earth...”

Did that happen on day 1 of Creation? Or is something before Day 1 being described?

Here is one possible answer. The first two p'sukim of B’reishit describe the totally, exclusively Divine aspect of Creation of Something from Nothing — YEISH MEI'AYIN. Before “B'reishit”, perhaps nothing existed — except G-d. With the Divine Command of B'reishit, everything that now exists came into existence for the firsttime. All matter, all energy, thoughts, concepts, time — everything. According to this point of view, SHAMAYIM and ARETZ mean everything in the universe.

The first form that all of Creation had was TOHU VAVOHU, chaos. That's the second pasuk. And, this stage of Creation occurred BEFORE Day One. Not on the first day - before the first day. And not a day before, not an instant before nor and eon before. It is pointless speculation to attempt to give a time-frame for the firsttwo p'sukim, because TIME has meaning only in the context of the ordered world that began to take shape on Day 1. No wonder we are not supposed to concern ourselves with what had happened before the world was created!

“And G-d said: Let there be light...”
Thus begins the Torah’s description of Days 1,2,3,4,5,6. And what happened on those days? G-d put everything in order, distinguished one thing from another. It was creation of Something from Something. YEISH MI'YEISH. Forming, shaping. The kind of Creation that we emulate in our lives.

And how long was one of these days of Creation? Maybe they each were a thousand years long. Or an eon. Or maybe they each were 24 hours long. Either that Torah talks "our language" or not. Take your pick. Either answer fits.

Shabbat B'reishit is a time of rediscovery and re-creation. just like on Pesach and Shavuot when we read of the events of Egyptian slavery and the Exodus on the one and the events of Matan Torah on the other, and we try to put ourselves into the events, to make them fresh, as if today we came out of Egypt, as if the Torahwere given today, so too should we enthusiastically read and hear the description of Creation and put ourselves into the position of discovering G-d through the world and nature that He brought into existence for us. Don't just see things as "once upon a time..." — get excited, because G-d “renews with His Goodness, everyday and always, the Acts of B’reishit”.

Without going into detail, here is a breakdown of the first Aliya for your consideration.

2 p’sukim, as mentioned above, for the first phase of creation. Notwithstanding the argument above that broke these two p’sukim off of the description of the first day (so to speak), they are part of the first PARSHA, together with the creation of Light, etc.

3 p’sukim for Day 1, the creation of light, the separation of light and dark- ness, and their being identified as day and night. One KI TOV. The day is called YOM ECHAD rather than RISHON, because RISHON has meaning only if there is a SHENI, which there wasn’t yet.

[P>1:6 (3)] The next parsha is for the Second Day of Creation. The creation of the Heavens and the separation of the Upper and Lower waters.
[P>1:9 (5)] The next parsha contains the Third day of Creation which consists of two “sections”. First, two p’sukim for the “gathering of the lower waters” into different areas and the formation of dry land. And the “naming” of Land and Seas. KI TOV. And then the Divine command to the Land to spring forth with vegetation.3 p’sukim with another KI TOV introduce us to the Plant Kingdom.

[P>1:14 (6)] Next we find the account of Creation on the fourth day. The Sun, Moon and stars (and other “heavenly bodies”) are placed in their appointed positions and orbits. KI TOV.

The Sun and the Moon are identified as the great luminaries. Then it is the Sun that keeps that name and the Moon is called the lesser light. In addition to Midrashic explanations of this change in name for the Moon, there is another way to understand and appreciate both ways of describing the Sun and the Moon.

Except for the Sun and the Moon, all stars, planets, etc. in the sky APPEAR to us a points of light. Stars which we know to be unbelievably larger than the Sun still SEEM to us to be mere points of light. The Sun and the Moon appear as fairly large disks. In fact, they appear to be the same size. If you’ve ever noticedthe Sun shining through a cloud, it often looks very much like a full moon. Actually, the Sun is about 400 times the diameter of the Moon and about 400 times more distant from us. This is why the two look to be the same size, and this explains why the Moon just about covers the body of the Sun during a solar eclipse. Fromour perspective, the Sun and Moon are the two great luminaries. From our perspective. And that is how the Torah presents them to us. But from an objective perspective, the Sun is a far greater light than the Moon. And that too is how they are presented in the second instance of identification. The Torah most often “speaksto us in human terms”. That’s the only way, sometimes, to understand things. Other times, the Torah "tells it straight".

[P>1:20 (4)] Continuing... Next comes the Fifth Day, with its account of Animal Kingdom, part one. Swarming insects, fish, birds. KI TOV. And P’RU URVU.

[P>1:24 (8)] Next comes the largest parsha yet, with the formation of Animal Kingdom, part two. Land animals (most mammals). “Creepy things” probably includes most reptiles as well.

Fifth day creatures and sixth day creatures do not necessarily divide along modern biology’s taxonomic guidelines. For example, dolphins and bears are both mammals (and NFL teams), but aquatic mammals were (probably) created on the fifth day. The bat, although a mammal, (probably) preceded the mouse by a day. What about flightless birds? Don’t know. And mammals that spend much time in the water, but do come onto land at times? Don’t know. One KI TOV

Then comes the formation of human beings, first as a single being both male and female (one explanation of the wording in the parsha) and then separated into two different beings, male and female (but with some “crossing” of characteristics). P’RU URVU. TOV ME’OD. THE sixth day. YOM HASHISHI.

MITZVA WATCH: As mentioned in the STATS section, but not presented in the Sedra Summary, there is one mitzva in the Parshat B'reishit, namely, P'RI URVU, be fruitful and multiply. [1,A212 1:28]. The command to have children was originally given to Adam and Chava and is in the form of a bracha. G-d blessed them and said to them, be fruitful and multiply... In the Navi, G-d says that His purpose in creating the world was to have people populate it; He did not create the world for it to be vacant. G-d repeated this command/ blessing twice to No'ach and family after the Flood. This Divine imperative to raise a family is considered to apply to all people on Earth, not just the Jewish People.

[P>2:1 (3)] This relatively long first Aliya concludes with the 3-pasuk parsha introducing us to Shabbat B’reishit, the day that G-d blessed and sancified because He “rested” from Creation. We say this parsha in the Friday night Amida, right after the Friday night Amida, and at the Friday night table as the first part ofKiddush. This should tell us how important it is that we learn well (as best as we can) the Torah's account of Creation.

And that’s without going into detail.

Levi - Second Aliya - 16 p'sukim - 2:4-19
[P>2:4 (37)] Now we have a restatement of Creation, focusing on Gan Eden, the formation of Adam, Adam's dominance over Nature, and his first prohibition - eating from the Tree of Knowledge of Good & Evil.

"It is not good that man shall be alone" is explained in different ways, including that only G-d is singular. Man needs to know that as great as he can become, as much as he can accomplish, he is not a god.

All creatures were brought before Adam as "candidates" for partner- to-Adam. None was found suitable, but Adam named them all (as people have done throughout the ages).

In the first account of Creation, Man was the final act of Creation, but not so much the purpose and focus of creation. In this second account, Man is presented as the focus of creation.

We must see things both ways in order to maintain a healthy perspective on this world, our role in it, and our responsibilities towards it and all elements of nature.

Shlishi - Third Aliya - 27 p'sukim - 2:20-3:21
The Torah's wording implies that Adam was first created as a combined male-female being, then (still on Day Six) he was physically separated as Adam and Chava, with the command and challenge of recombining spiritually, emotionally, and physically - "and they shall become one flesh".

Next the Torah tells us cryptically of the episodes of the Serpent's enticement of Chava, the eating from the Tree, the punishments for the Serpent, Chava, and finally, Adam.

The sin(s) of Adam and Chava are not just personal sins, but more significantly, they help us define and understand (some of) human nature.
[S>3:16 (1)] This one-pasuk parsha consists of G-d's "punishment" (can we call it "redefining") of Chava (woman- kind.

[S>3:17 (5)] And this parsha consists of Adam's "punishment" (same other possibility) and G-d's act of Chesed, in clothing the naked. This act is one of the many pointed to in our challenge to emulate the qualities of G-d.

It is interesting to note that the "story" parts of Shlishi and most of R'vi'i are part of one large parsha, but G-d's statements to Adam and Chaqva, and His kindness to them are slightly isolated in the form of two parshiyot S'tumot, thus calling specific attention to them and the lessons we learn from them.

R'VI'I - Fourth Aliya - 21 p'sukim - 3:22-4:18
[p>3:22 (3)] This Aliya begins with the expulsion from Gan Eden, which is also seen as a metaphor for a re-definition of the role of humans in this world and of their (our) relationship with G-d.

[S>4:1 (26)] The Torah continues with the "births" of Kayin and Hevel and Kayin's killing of Hevel following the attempt of each to make an offering before G-d.

Kayin's response to G-d's query as to where Hevel was, echoes in our collective Jewish Experience throughout all the generations: HASHOMEIR ACHI ANOCHI? Am I my brother's keeper? Kayin said it to shirk his responsibility for his brother. We are constantly challenged to be the kind of human and Jew who knows very well that we are responsible for each other.

Kayin's punishment and fate is presented, as is his lineage.

It is possible that Kayin sired different species of humanoids. This is how some want to explain the evidence of the existence of pre-historic man. Kayin's whole line was destroyed in the Flood. (Almost, that is. Naama, who descended from Kayin, was No'ach's wife, the mother of us all.)

Chamishi - Fifth Aliya - 8 p'sukim - 4:19-26
This portion contains the story of Lemech, the great-great-great-grand- son of Kayin and his accidental killer. Lemech's two wives were Ada and Tzila.
The Torah mentions more descendants of Kayin and their roles as the "firsts" in various fields of human activity. Yaval (son of Lemech and Ada) was the “first” tent-dwelling animal raiser. His brother Yuval was a musician. Tuval- Kayin (son of Tzila) worked with iron and copper. His sister was Na’ama. Rashi (quoting B'reishitRabba) says that she was the wife of No'ach. What is significant about that is that Kayin's line was not completely severed by the Flood. Although we refer to all of mankind as Bnei No'ach, who descended from Adam through Sheit, on the mother's side there is Na'ama and before her, Kayin.

This portion also contains Lemech's lament for having killed Kayin. (Rashi adds that Lemech also killed his son Tuval-Kayin (accidentally, in his grief), because he (TK) directed the blind Lemech’s hands with bow and arrow to kill what he thought was an animal, and turned out to be Kayin.
By the way, in case your Chumash does not have the same Aliya breakdown as is presented here, don't worry. There are different opinions.

Shishi - Sixth Aliya -24 p'sukim - 5:1-24
The lineage from Adam through Sheit (Seth) to No'ach (into the next Aliya) is set down, with the age of the father at the birth of the son, and each person's age at his death. These numbers help us construct the first part of our timeline. Although many sons and daughters are born to this list of patriarchs of the world,only one representative of each generation is named. Some say that only the named individual had the longevity that is recorded; the "average man and woman in the street" lived much shorter lives. Others say that the lifespan of the human was generally much longer before the Flood.

[S>5:1 (5)] This is the Book of the Chronicles of Mankind... Adam and Chava were created. Adam was 130 yeqars old when Sheit was born. He lived another 800 years after Sheit was born, during which time he fathered many sons and daughters. He lived 930 years and then he died.
The wording seems strange, and is repeated with each generation.

[S>5:6 (3)] Sheit was 105 when Enosh was born. He lived another 807 years for a total of 912. Sons and daughters. And he died.
[S>5:9 (3)] Enosh, 90, Keinan + 815 = 905...
[S>5:12 (3)] Keinan, 70, Mahalal'eil, + 840 = 910...
[S>5:15 (3)] Mahalal'eil, 65, Yered, + 830 = 895...
[S>5:18 (3)] Yered, 162, Chanoch, + 800 = 962... (Yered is the Avis, K2, Buzz Aldrin... of longevity.)
[S>5:21 (4)] Chanoch, 65, M'tushe- lach, + 300 = 365... Shishi concludes with mention of Chanoch, who was taken from this world (possibly not by death) at the relatively young age of 365.

Sh'vi'i - Seventh Aliya - 16 p'sukim - 5:25-6:8
[S>5:25 (3)] M'tushelach, 187, Lemech, + 782 = 969, the oldest age recorded in the Tanach. According to Tradition, he died immediately prior to the Flood, which was held up for 7 days of mourning.

[S>5:28 (4)] Lemech 182, a son. He named him No'ach (note the different wording for the birth of No'ach)... + 595 = 777.

[S>5:32 (5)] No'ach, 500 (note how much older than previous generations), Sheim, Cham, Yefet.
The Torah now describes the deterioration of society...

[P>6:5 (4)] and G-d's "regret" for having created Man, His decision to destroy the world (almost). No'ach alone found favor in G-d's eyes. Stay tuned for the continuation, next week.
This last 4-pasuk parsha is reread for the Maftir.

Haftara - 25 p'sukim -Shmuel Alef - 20:18-42
When Rosh Chodesh is Sunday (or Sunday and Monday), then the special Haftara for Erev Rosh Chodesh preempts the regularly scheduled Haftara of the week.

The connection between the Haftara and Erev Rosh Chodesh is obvious. The opening words are: And Yonatan said to him, tomorrow is Rosh Chodesh...

The real question is why the Sages decided on a special Haftara for Erev Rosh Chodesh in the first place. No other "erev" gets a special reading. Why does Machar Chodesh?

Perhaps it is because Rosh Chodesh is so understated and often ignored. This became a way - in addition to Rosh Chodesh benching - to say: Hear ye hear ye, tomorrow is Rosh Chodesh.

From this reading we see that Rosh Chodesh was celebrated with a special meal which was to be eaten in a state of ritual purity. Many have the custom today of marking Rosh Chodesh today with a special meal. The Haftara also serves as a source of the minhag of abstaining or reducing one's work on Rosh Chodesh...

With Israel's history resembling the waxing and waning of the Moon, we see Machar Chodesh as a hopefilled message of a brighter tomorrow. The cycle continues until the Complete Redemption, when the Moon (and Klal Yisrael) will be completely restored.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 206 (Gifts - part eight) • Gifts Made in Contemplation of Death
The first question that comes to mind regarding gifts causa mortis, is, who may make a gift causa mortis? Maimonides (Laws of Original Acquisition & Gifts 8:1-2) describes who is to be considered a critically ill person who may make a valid gift causa mortis, and who is not considered critically ill and thus may not makea valid gift causa mortis. A person who is blind or lame or whose hands or fingers are cut off, or who has aches in his head or in his eyes or in his hands or feet or similar things is considered to be legally a healthy person insofar as gifts, sales, and purchases are concerned. But if a person is ill and his entire bodyhas become weak and whose body strength has waned because he is sick so that he cannot walk outside in the marketplace but is confined to bed, he is considered critically ill.

As described in these lessons, the laws governing the gifts of such a person differ from the laws of one who is healthy. If the critically ill person who makes a gift causa mortis gets somewhat better but still does not leave his house, or only partially recovers from this illness and dies of another illness, the giftsare still treated as gifts causa mortis from the original illness. Even if he can walk in his house using a cane, he has not recovered sufficiently to have the gift automatically rescinded because of recovery. If he is able to leave his home and then becomes ill again and dies, it is for doctors to determine if he diedof the original illness. If they decide that he died of that original illness, the gift that he made is a valid gift causa mortis of that original illness. If the doctors decide that he recovered from the original illness and died from a new illness, the gift automatically fails and the assets are distributed to his heirsas if the gift had not been made.

The person making the gift causa mortis must be lucid. There is no requirement that the critically ill person must state that he is lucid; those who are present when he makes the declaration of the gift can testify that he was lucid. If a memorandum of the gift was written and signed by witnesses, then it is presumed thatthe witnesses would not have signed the memorandum if the donor was not lucid when he made the gift. The best practice is for the witnesses to state in the memorandum that the donor was lucid when he made the gift.

Even if the donor is what is called a goseis (in dying condition), (if he can speak or write), he can make a gift causa mortis. If the goseis cannot speak or write his intentions, he cannot make a gift causa mortis, even if he can move his hands or make other motions to indicate his intent. This is not equivalent to a deaf-mute, who can certainly make a gift if he can make his intentions known and seems to understand what he is doing.

The critically ill person must himself make the gift causa mortis. If he appoints a guardian (whether orally or in writing) to make such gifts with his assets as the guardian sees fit after the donor dies, the gift is not effective. Even if he appoints a Beth Din as the guardian to make the gift; the result is the same: the gift is not effective. It is not effective because there is nothing left for the guardian to distribute. Upon the death of the decedent, the natural heirs became the owners of all of the decedent's assets.

The mere declaration of the critically ill person in the presence of witnesses makes the gift causa mortis effective. The gift can be made by any of the following four methods of declaration: (1) the oral causa mortis declaration of the donor (this is the most usual method); (2) the written causa mortis declaration of the donor, which writing is given to the witnesses; (3) the oral declaration made to others to write his instructions of disposing of his assets; or (4) the persons who were present when the donor made his oral declaration under (1), without any request by the donor to write his instructions, nevertheless reduce his instructions to writing. The writings under (2) and (3) are not deeds of gift but instructions of the donor; the writing under (4), which may or may not be signed by the witnesses, is a memorandum of the donor's instructions, and not a deed of gift. If any of the donees request the witnesses who have written a memorandum under (4)which includes all of the gifts of the donor, to write another memorandum to show only that portion of the gift that they are to receive, the witnesses may write such a separate memorandum. The reason is that the memorandum is not an instrument that gives effect to the gift, but rather is only evidence of the gift. There is no danger that they will be able to collect gifts twice from the heirs, once with the general memorandum and once with the specific memorandum, since the heirs will demand a receipt when they give the gift the first time.

The declaration to make a gift causa mortis must be made in the presence of witnesses. There is a difference if there is only one witness present, if there are two witnesses present, and if there are at least three witnesses present when the declaration is made. If there is only one witness present to the declaration, nomatter how trustworthy and learned he may be, then a declaration of the critically ill person made in his presence only is a nullity since it is on the testimony of only one witness that a distribution of assets will be made that may adversely affect the natural heirs of the donor. There is a general principle in halachathat in order to prove monetary matters, two witnesses are required, especially when the testimony will adversely affect the natural heirs. If there is no possibility for another witness to be called, then the witness should, if possible, have the critically ill person sign a memorandum of his gifts. However, if the heirsknow that the sole witness is telling the truth, they should acknowledge this and distribute the gift causa mortis as if the declaration had been made in the presence of two witnesses.

If there were two witnesses present, they may testify in Beth Din as to methods (1) and (2) of the declaration described above. Under (3) they are instructed to write the memorandum of the gift, and under method (4), they may write the declaration of the donor. Since two persons cannot constitute a Beth Din, these two witnessescannot constitute a Beth Din to interpret the words of the donor or to oversee the distribution of the gifts. But they may testify in Beth Din as to the entire trans- action. If there are three witnesses present, they may fulfill either one of two roles. They may be witnesses who will appear in a Beth Din to testify asto the facts. However, since any three men can constitute a Beth Din, these three witnesses may fulfill the function of a Beth Din and interpret the words of the donor and even make distribution of the gifts after the death of the donor.

The subject matter of this lesson is more fully presented in Volume VII Chapters 250 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
The Blessing on Wine Exempts Other Drinks
We are all familiar with the principle that most foods eaten during a bread meal do not require a separate blessing. It is less well known that a similar principle applies to wine: “Rebbe Chiya stated, Bread exempts all other foods; wine exempts all other drinks” (Berakhot 41b), and this ruling is brought down in the ShulchanArukh (OC 174:2).

Fundamentally, these two laws are parallel. Because of the great importance of bread, which is the “staff of life” (Yishayahu 3:1), other foods eaten in a meal are considered subordinate to it; because of the great importance of wine, other drinks are subordinate to it. Furthermore, the blessing on bread does not exempt wine because of the wine’s special importance, as it “causes its own blessing” (Berakhot 42a).

Even so, the rules are not perfectly symmetrical; bread still remains the more important food. For example:
Bread exempts drinks as well as foods, but wine exempts only drinks.

The final blessing on bread, the grace after meals, exempts wine, but the blessing on wine does not exempt anything besides wine and other drinks taken together with it.

One way of explaining the difference between bread and wine is to state that the way in which other foods are made subordinate to them is completely different.

Bread is the foundation of the meal. More than it is important in itself, it adds importance to other foods by complementing and complimenting them. A piece of cheese or a slice of salami eaten alone is a snack; eaten with bread it is promoted to a meal.

Wine, by contrast, is the star of the show. Anything drunk together with wine is outshined by the wine’s great importance: its sparkle, its flavor, and its intoxication. It makes other drinks subordinate by diminishing them, unlike bread which makes other foods subordinate by augmenting them.

Which of these two kinds of importance is ultimately dominant? That of bread. In Judaism, we do acknowledge the importance of the star, the charismatic leader who sparkles and intoxicates, who dominates and excels by out- shining others. But the greatest importance is that achieved through modesty, through using our talents to augment, to complement, and to compliment others.

For this reason, the greatest leader who ever lived was Moshe, who was also the most modest individual who ever lived (Bamidbar 12:3). And Moshe himself prayed to HaShem to provide a successor who would bear up each individual according to his or her own qualities (Bamidbar 27:16 and Rashi’s commentary).

“Meaning in Mitzvot” is undergoing intensive editing, and BE"H and the help of loyal supporters, we hope to have the book out soon. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141

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, andsubmit your own Qs — www.jewishethicist.com or www. aish.com


Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES, SAMUEL, KINGS (Nevi’im Rishonim) by Dr. Meir Tamari
Political Leadership and Kingship (M'lachim Alef 21:1-29)
The halakha recognizes the right of eminent domain whereby the state, the king or the community may force individuals to forgo their legal ownership of property for the public good. "A king has the right to make a way or to break down walls and one [the owner of the fields or property through which the such roads etc. passed] has no power to prevent him” (Mishna Sanhedrin 2:11; Rama who extends this right to a community, Choshen Mishpat 176:25). However, history is replete with examples of abuse and corruption of this right by rulers - either appointed, elected or dynastic - for their own personal benefit, power or pleasure. Therefore, the same history is filled with the revolts of people against such rulers; all these revolts in the Western World, except for the French Revolution and the Russian Communist Revolution, drew their inspiration from the teachings of justice by our Tanach and Prophets. The story of the vineyard of Navot in our chapter is one of these sources.

Navot had a vineyard in Jezreel, [near present day Afula] and his neighbor Ahab, king of the Northern Kingdom of Israel lusted to posses it. The king offered to buy the vineyard at market price or exchange it for a different one but Navot refused. Both Ahab and his non-Jewish wife Jezebel knew that the people of Israel,despite the widespread idolatry, would never tolerate the forcible sale of his property or, still less, its theft. Instead, Jezebel hired two false witnesses to swear that Navot had blasphemed both god and the king, making him liable to death and his property to be forfeited to the crown.

The fact that the text calls the witnesses ‘bnei beli'al, evil men, shows that Jezebel could not find ordinary citizens to agree to this subterfuge to assist the royal corruption and theft. Irrespective of the royal corruption, Chazal felt that Navot must nevertheless be guilty of something to deserve punishment by death.One source tells that Navot, a Levite, would "oleh regel" every year to the Beit HaMikdash to sing, as he was blessed with a beautiful voice. That year he did not go. Because he did not serve HaShem with the gift that G-d had granted him, that showed that in the past his singing had merely been for his own pleasure and pride; therefore he deserved death. Furthermore, he feared to go to the Temple in case Ahab would confiscate the vineyard in his absence, despite the promise in the Torah (Sh'mot 34:23), “No man shall covet your land when you go”; for that lack of faith he deserved to die (Yalkut Shimoni).

It is easy to see the conflict between Ahab and Navot as one between the rich and powerful king and the poor individual. Jewish sources, however, stressed that Navot was a wealthy man and a member of the Sanhedrin, so that what was involved was a challenge to the corruption and abuse of power.

Chazal queried the legal justification for Navot’s action in the light of the halakhic ruling that all that Shmuel HaNavi told Israel (Shmuel Alef 8:11-17) in the law of the king, a king could do. All our authorities agree that the state, king or communal officials may not utilize their rights for their own personal gain,however that may be measured. Some held that the king had the right to gifts but that Ahab had asked for a sale and that was dependent on the owner’s acceptance; therefore the death and expropriation were illegal. Others explain that Ahab said he wanted it for a ‘gan yarak’, literally a herb garden but seen as a euphemismfor a temple to idolatry, so Navot was obliged to refuse. Yet others said that the verse in the Torah, “he shall not multiply to himself gold and silver” (D'varim 17:17), allowed the king only to tax that which was needed for his troops and officials but not for himself, which Ahab had in mind. Also Navot was justifiedin not selling the vineyard that was “an inheritance from my fathers” (21:3), in accordance with the verse, “The Nasi shall not take of the inheritances of the people by oppression, to defraud them of their possessions” (Yechezkeil 46: 18) (Tosafot, Sanhedrin 20b). Abarbanel points out that Ahab wanted the vineyard fora garden in the town of Jezreel, while the capital of his Northern Kingdom was the city of Shomrom [near present-day Nablus], where the appropriation of private ground for a public garden would be legitimate since it served a public purpose, namely enhancing the capital city. In Jezreel, however, the king was a privatecitizen and as such the purchase served no public purpose whatsoever. Navot objected to this misuse of the royal rights, solely for the king’s personal benefit.

After Navot’s death, the king and queen went down to the vineyard that had now become a royal property, in accordance with the law of assets of rebels who are liable to the death penalty. Eliyahu HaNavi’s greeting to them has in various forms thundered through Western civilization wherever there has been corruption, publicsector theft and political exploitation: “Have you murdered and also come to take possession?”
This is the tenth installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
1. Vebbe Rebbe
2. Words of Wisdom; Words of Wit
3. Candle by Day
4. MicroUlpan
5. Torah Tidbits this 'n that
6. From Aloh Naaleh
7. From the desk of the director

[1] 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, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, 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: I recently became bar mitzva, and no one told me to make the beracha of Shehecheyanu the first time I put on tefillin as a bar mitzva. Was that correct and, if so, why?

A: That is a very astute question for a bar mitzva, one which shows that already at your age, the study of Torah is not a new mitzva for you. There are two possible reasons to make Shehecheyanu when beginning to put on tefillin. One is that the performance of the mitzva is new, as you imply. The other is that he receiveda new, important commodity (like a new suit), which brings joy even to one who has put on other tefillin for years. According to both reasons, the time to make the beracha would not be the day of the bar mitzva, but the first time one puts on the tefillin. This is usually before the bar mitzva, each young man accordingto his minhag.

The Rama (Yoreh Deah 28:2) says that one makes Shehecheyanu the first time he does shechita (ritual slaughtering) not on the shechita itself, which causes damage to a living thing, but on the mitzva to subsequently cover the blood. Based on this, the Taz (Orach Chayim 22:1) says that every time one does a mitzva for thefirst time he should make Shehecheyanu. However, many poskim take issue on the Rama and/or the Taz (Shach, YD 28:5; Ba'er Heitev ad loc. in the name of the Pri Chadash; see Beit Yosef, OC 22). The main rationale is that, with the stress of the beracha being on our meriting being alive at this time, that the mitzva mustbe one which is linked to a certain time of the year, and thus be cyclical. This actually may depend on our understanding of the beraita cited in Menachot (75b) (see Yechave Da'at II, 31 in the name of the Rokeach). The beraita relates that the kohanim who came to Yerushalayim to bring the mincha (meal offering) wouldrecite Shehecheyanu. Rashi explains that this is talking about the first time the kohen ever brought the mincha, and this would seem to support the Rama and Taz. However, Tosafot (ad loc.) says that kohanim made the beracha each time, because the kohen had the privilege to do so only twice a year, making it a cyclicalmitzva. As we have a rule that safek berachot l'hakel (when in doubt whether to make a beracha or not, do not utter Hashem's name possibly in vain), we do not make Shehecheyanu on first-time mitzvot.

However, there is room to say that there is special justification for reciting Shehecheyanu on tefillin. The tosefta (Berachot 6:10) says that when one makes tzitzit or tefillin, he makes Shehecheyanu, and this is brought as halacha in the Rambam (Berachot 11:9). (There is discussion as to when the beracha is made, andwe usually make berachot later on than the classical sources indicate; see ibid. and Rama, OC 225:3, and more). The Tur, though, brings this tosefta only in regard to tzitzit, but not in regard to tefillin. The explanation appears to be that according to the Rambam, the fact that tefillin and tzitzit are mitzvot makestheir acquisition significant enough to warrant Shehe- cheyanu. The Tur disagrees, because only cyclical mitzvot get the beracha. He agrees that tzitzit warrants Shehe- cheyanu, because it is at least an article of clothing (Shulchan Aruch, Orach Chayim 22:1). But since tefillin is not an article of clothing (see BeitYosef, ad loc. and Har Tzvi, OC 21), its acquisition is not of material significance.

Shulchan Aruch sides with Tur, and the accepted minhag among both Ashke- nazim and Sefardim is to not make Shehecheyanu the first time one puts on tefillin or on the bar mitzva. However, Mishna Berura (Biur Halacha 22:1) and Kaf Hachayim (OC 22:2) both suggest to put on an important new garment with Shehecheyanu right beforeputting on the tefillin for the first time, while having in mind for the tefillin, to cover the safek.

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
In Lemberg there was a dishonest Jewish judge who nevertheless prayed with great devotion. He used to linger especially long over the word ECHAD (One) in the Sh'ma. R' Yaakov Orenstein, the rav of the town, explained that the judge's piety was perfectly appropriate: "Chazal (our Sages) tell us that a judge who judges honestly is considered to be a partner with HaShem. This judge, however, wishes to assure us that he is in no sense entering into a partnership with HaShem, and that HaShem still remains One.

A non-religious man once walked through Me'ah She'arim. A little boy asked him where his yarmulke was. Pointing towards the sky, the man said: "Up there - it's a big blue hat". "What a big hat for such a small head", commented the little boy.

If you’ve enjoyed these stories, look for Shmuel Himelstein's new book, "Wisdom and Wit", at your local Jewish bookstore - an entirely new collection.

[3] Candle by Day
Not in vain is thought called "reflection", most of it being a reflection of ourselves. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Here are some car-related words to learn, maybe even use, and certainly to test the knowledge of your native-Hebrew-speaking friends. Classic examples of borrowing from other languages while ignoring the official Hebrew words. Everyone knows that brakes are breiks or breiksim in Hebrew! The correct Hebrew word for BRAKE is BELEM. And the brake pedal is DAVSHAT HABELEM. Speaking of pedals, the clutch pedal is DAVSHAT HAMATZMEID (clutch = MATZMEID).

[5] Torah Tidbits this 'n that
We almost titled this page: TYPOS, GOOFS, and MESS-UPS, but decided to add a few other items, partially to avoid the embarrassing title. —PC
Typos and...: First and foremost is the repeat embarrassing mistake for the seventh Ushpizin. Below find the corrected version, which will hopefully guarantee that it will be correct next year. Other than typos in the Sukkot Pull-Out to correct (which were few and far between... we think), there are a few additional enhancements already on the drawing board for next year.

Then there was the counterfactual (what do you think of this adjective that I just found?) "cont. on page 39", for the Lead Tidbit (Dear HaShem,). It really was continued on page 31. The error came from consulting the wrong layout chart for Torah Tidbits of different lengths. Sorry. Hope you found the continuation on yourown. "Cont. from page 2" is usually more reliable than a "cont. on page so-and- so" designation, because sometimes the cont. on page so-and-so is only a guess and hope made earlier in the production schedule of TT. In other words, you sometimes have to read "cont. on page 29" (for example) as "this will be continued onpage 29 IY"H and if we remember to continue it and if we have room...
Snacks: In case you haven't noticed (or even if you have) the CCR dispenser is no longer empty, and has now become a jelly bean dispenser. Shehakol is the undisputed bracha for them. For fanatic CCR fans, we are sorry that you'll have to get your fix elsewhere.

Note for JELL YBEAN lovers (or even people who don't love them,but just eat them occasionally): Bracha Rishona is, of course, SHEHAKOL. After-bracha is Borei Nefashot, but there are not enough jelly beans in a 1š twist of the knob of the dispenser on the entrance floor of the Center to say a Bracha Acharona. In fact, according to SEFER KAZAYIT HASHALEIM, even 2 or 3 twists are not enough. Only if you eat 4NIS worth of jelly beans within 4½ minutes or so (something we highly dis-recommend), then you'll have enough for a Borei Nefashot (but probably be too sick to say it).

Hoshana Rabba... Lot of special programs over Sukkot - we'll have a report on some of them IY"H in next week's Israel Center Scene, but for now, let us tell you about Hoshana Rabba at the Israel Center. We began with a reception in the Sukka (a.k.a. the Levmore Family Conference Center) from 7:00 to 8:30pm on Thursday evening.Caterer Howie did a masterful job with the hors d'oeuvres and other refreshments (which were in the sukka all night long), and Menachem and Phil both gave Divrei Torah. Background music and the social atmosphere added to the pleasantness of the reception.

From 8:30pm and hourly on the half hour until and including 3:30am, we had shiurim - 8 of them - from Rabbis Sholom Gold, Meir Fendel, Yaakov Moshe Poupko, Efraim Sprecher, Aryeh Weil, Shmuel Hershler, Binyamin Wolff, and Chaim Eisen. Additionally, several Divrei Torah were sprinkled throughout the night.

The program culminated by a three- hour Vatikin davening with Rabbi Chaim Eisen as chazan.
We thank the shiur-givers and partici- pants who combined to make Hoshana Rabba a very meaningful and special day at the Center. We hope it contributed to a favorable CHATIMA.

[6] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The first Rashi on Chumash has a most important message to impart. He asks, the Torah should have begun with the first mitzva ("Hachodesh hazeh lachem"); why then does it start with "Bereishit"? The answer: G-d "has declared to His people the power of His works, that he may give them the inheritance of the nations" (Psalms 111:6). The nations of the world accuse Israel: "You are robbers; you have taken the land of the Seven Nations"! But Israel responds: "The entire land belongs to the Almighty; He created it and gave it to whom He saw fit".

Rabbi Charlap in his "Mei Marom" notes that this happens whenever the Jews return to the Holy Land, the nations say we are robbers (or in modern parlance they say that this is "occupied territory"), and that this is their land and not ours.

It is only when we appreciate the fact that this land is our land, received from Hashem, that the claims of the nations are silenced. Only when the Jew realizes and knows that, He "has declared to his people the power of His works, that He may give them the inheritance of the Nations." Indeed the verse from Psalms does not read "He has declared to the nations" as we might expect; rather, "He has declared to His people (amo)"! If we do not behave as if this land is ours, how can we expect others to respect our claim?

Aloh Na'aleh has been founded with the mission of helping Jews realize that Eretz Yisrael is G-d's gift to us, and it becomes ours when we actually possess it and dwell in it. Join us to make this dream come true!

Rabbi Yerachmiel Roness, Jerusalem,Director of Aloh Naaleh
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavua

[7] Divrei Menachem
Perhaps when all around us clamor for yet another part of Eretz Yisrael, we understand with greater clarity and appreciation Rashi's explanation of the opening chapters of Breishit.
Rashi argues that the Torah should have begun with Shemot 12:2, the first command concerning the status of Nissan as the first month. He explains, however, that Hashem first wished to describe His mighty deeds to Israel before giving them other nations' property (cf. Tehillim 111:6). We, the Jewish people, need to knowthat He created the world and apportioned it to whomever He pleased.

Now, comments Rabbi Elachanan Sorotzkin, we better comprehend why Bnei Yisrael were also to write upon great stones all the words of the Torah on the day they crossed the Jordan River, including on the stones of the altar at Mount Eval (Shechem) in the heart of enemy territory (Devarim 27:1-8).

For now our adversaries also saw testimony of G-d's creation of the world. Here they also witnessed reference to the Land that, "Hashem, G-d of your fathers, promised you [Bnei Yisrael]". This land was to be dispossessed of its abominations so that within its boundaries the Jewish people create a model society based onG-d's statutes and laws. This is surely an extraordinary challenge.
Shabbat Shalom,
Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

Beit HaMikdash Q&A's
May a Left-Handed Kohein Serve in the Beit Hamikdash?
Rashi (Menachot 37a) defines ITEIR as someone whose left hand is stronger than his right. Shulchan Aruch (Orach Chaim 27:6) characterizes an ITEIR as a person who does most of his work, but not necessarily exclusively, with his left hand. Poskim differ as to how the Halacha pertaining to a particular person is applied ifhe was born left-handed or simply, for some reason, accustomed himself to use his left hand more than his right. (e.g. on which arm would a man place his Tefillin) The Gemara (Bechorot 45b) states, "(The Avoda of) a left-handed or 'left-legged' Kohein is invalid." Rashi, sum- marizing the deliberations in Zevachim 24a,24b explains why. "(The Avoda) of an ITEIR is invalid because it is written, 'He (the Kohein) shall dip his finger (into the blood). Wherever the Torah says 'finger and Kohein' (in reference to Avoda), it is referring only to the right hand." If a right-handed Kohein used both hands but primarily his right (e.g. he receivedthe blood flowing from the neck of the slaughtered animal in a Mizrak which he held in his right hand but used his left to steady it), the Avoda would be valid.

Rambam, before discussing the ITEIR, analyzes the concept of a MUM (disqualifying blemish) as listed in Vayikra 21:16-21. He writes, "Any Kohein, that has a Moom whether permanent or temporary, may not enter the Mikdash and may approach no closer than the Mizbei'ach as it is written, 'But he shall not come to the Parochet(the veil) and he shall not approach the Mizbei'ach, for he has a Moom... '(Vayikra 21:23) …and if he did Avoda in the Mikdash, he invalidated and desecrated it… as it is written. '…(the Kohein) in whom there will be a Moom shall not come near to offer the bread of his G-d." (ibid 21:17) The Oral Tradition teaches us thatthe purpose of this admonition was to warn him not to approach the Avoda." (Hilchot Bi'at Mikdash 6:1). Kesef Mishna, a classical commentators on Rambam, quotes Torat Kohanim. "'…the bread of his G-d…' From this Pasuk, I can derive that the physically disqualified Kohein is excluded from offering the Tamidin (the dailyobligatory Korbanot) which are called 'the bread of his G-d', as it is said, '…My offerings, My bread for My fires …' (Bamidbar 28:2) Kesef Mishna explains that by a Midrashic juxtaposition of pertinent Pesukim, the Sifra extends the prohibition to include the Avodot associated with all the other Korbanot as well. Rambam(ibid 8:1) then writes that "there are 90 Moomim" that disqualify a Kohein from doing Avoda in the Mikdash and one of them is if a Kohein is left-handed, an ITEIR (ibid 8:11). In fact, even if a left-handed Kohein used his right hand, he would still invalidate the Avoda. The Kesef Mishna, noting the Gemara, concurs. Anambidextrous Kohein, equally skilled in each hand, was not considered an ITEIR and his Avoda was valid. "One master, (R Yehudah Hanasi) maintains that the condition of ambidexterity is due to an unusual weakness in the right hand (i.e. a Moom, a bodily defect which would invalidate the Kohein's Avoda) and the other Master(actually the other Sages) held that it is due to unusual strength which has accrued to the left hand". That would mean that while his left hand was exceptionally developed (not a Moom), his right hand was perfectly normal and therefore his Avoda would be valid. So we may conclude that a left-handed Kohein could not participatein the Mikdash Avoda, although, like all Kohanim, he had to maintain ritually purity. "A Kohein… who had a Moom would sit in the Lishkat Ha'eitzim, the 'Wood Chamber located in the Ezrat Nashim, and examine the wood destined for the Mizbei'ach for worms. He was given his portion of 'Holy Food' (Teruma, "Priest's-due"etc.) which he (and his household) was permitted to eat… (ibid 6:12). In our time, when there is no Beit HaMikdash, a left-handed Kohein has all the 'Kohanic' privileges and restrictions that other Kohanim have. He is called up to the Torah first, first claim in leading Birkat Hamazon, he blesses the people, may presideat a Pidyon HaBen, receive Reishit Hageiz, etc.

Theoretically, could a Yisrael view the interior of Kodesh HaKodashim?
There is an unusual Gemara in Yoma 54a. "R. Katina said, 'Whenever Yisrael came up (to Jerusalem) for the Chag, they would remove the Parochet separating the Kodesh HaKodashim from the Heichal and the Cheruvim were shown to them… If we were to say that the reference was to Bayit Rishon, there was no Parochet. (A door separatedthe Heichal from the Kodesh HaKodashim.) If the reference is to Bayit Sheini (where there was a curtain - two in fact), there were no Cheruvim." However, neither in Bayit Rishon, nor in Bayit Sheini, were Yisraelim permitted to enter the Ulam or the Heichal, the two rooms anterior to Kodesh HaKodashim. They were unableeven to see the partition! They certainly could not see it from outside the Bayit. Under normal conditions, only the Kohein Gadol was privileged to enter Kodesh HaKodashim and only during the Avoda of Yom Kippur. But the Mishna in Midot 4:5 gives us a rare glance into "Mikdash- mainte- nance". It reads, "And in the Aliya,the upper story (of the Bayit), there were openings in the (ceiling of) Kodesh HaKodashim by which they used to let down workmen (to make repairs) in boxes so they should not feast their eyes on Kodesh HaKodashim." Tiferet Yisrael describes the boxes: "The boxes in which the workers were sitting were suspended (from above)by ropes. They were closed on three sides so the workers could not look around and derive (unlawful) benefit. Ordinarily if someone derived pleasure in the Mikdash by hearing (Mikdash music), seeing (e.g. the beauty of the Mikdash) or smelling (Ketoret), he was not guilty of Me'ila (sacrilege). Nevertheless the Sages didnot countenance viewing the interior of Kodesh HaKodashim because they set up a 'higher standard' there (and forbade even what the law formally permitted) (Pesachim 26a). For this reason only the side of the box which faced the Kodesh HaKodashim wall was open to enable the worker to make the required repairs."

Rambam (ibid.)explains; "When we are required to build within the Mikdash, we make every effort to ensure that the worker be a "kosher" Kohein." And in fact, Josephus records that when Herod renovated Bayit Sheini, he trained 1000 Kohanim as craftsmen so that they could do the work in the more sacred areas. Rambam continues, "And ifa Kohein is not to be found, and only a Yisrael is available, then he may enter and do the work. As the Tosefta in Keilim says, 'Everyone may enter the Mikdash to build, repair, and remove sources of ritual impurity (e.g. a dead lizard). It is preferable that Kohanim... but if Kohanim are unavailable, Leviyim may do it.If not, then Yisraelim. Preferably in a state of ritual purity but if there is no one pure, then the ritually impure may enter and do the work.'" Under these circum- stances, it is not likely that a Yisrael ever viewed the interior of Kodesh HaKodashim.

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

Towards Better Davening and Torah Reading
Column #89. 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.

DL responded beautifully to our request for information about rules for NASOG ACHOR (henceforth NA). NA is the situation where the accent of a word retreats from its normal position on the last syllable of a word, MILRA, to the next-to-last syllable of the word, MIL'EIL. The often happens with the first word of a two-wordphrase, when the second word is either MIL'EIL or a single-syllable word. Often, but by no means always. Here's DL's email:

Shalom... Most of the rules below are taken from R. Zalman Henne’s sefer “Tzohar Hateiva”... lived at the end of the 17th century and wrote a number of s’farim on dikduk and t’amim. The Vilna Gaon relied on him extensively in his own s’farim on these subjects.

1. NA only applies if the first word of the pair has a ta’am m’sharet and the second has a ta’am mafsik. If the second word also has a m’sharet, NA does not occur, e.g. v’kaRA ZEH el-zeh (Yeshayahu 6:3), meiAL ZEvach hash’laMIM (Vayikra 4:31).
2. NA does not occur if it would lead to the accent becoming adjacent to the accent on a preceding MILRA (or monosyllabic) word with a ta’am m’sharet. In such a case NA would be self- defeating because the result would still be two adjacent accented syllables. For example: ZOT oLAT CHOdesh (B’midbar 28:14), v’lo-KAM naVIOD (D’varim 34:10).
3. NA does not apply to words ending in a long closed syllable because such words must always be MILRA, e.g. yoTZEIR OR (Yeshayahu 45:7), yoVEIL HEE (Vayikra 25:11). However, in some forms of verbs the final syllable may shorten in order to allow NA, e.g. l’tzaCHEIK becomes l’TZAchek BAnu (B’reishit 39:14), l’shaREIT becomesl’SHAret SHAM (D’varim 17:12).
4. NA does not apply to words with the pronominal suffixes -TEM, -TEN, -CHEM, -CHEN, -HEM and -HEN, e.g. vahaveiTEM SHAMma (D’varim 12:6), ElokeiCHEM BO (D’varim 12:11). Such words remain MILRA so that the gender of the suffix is clear.
5. NA does not apply to words whose accents are on a letter with a DAGESH (either kind) or following a SH'VA NACH, e.g. l’maTEI DAN (B’midbar 13:12).
6. NA does not apply to words that are joined by a hyphen to the preceding word, e.g. v’lo-kaRAV ZEH (Sh’mot 14:20), kol-ha’oSEH VO (35:2).
7. Although for most rules of DIKDUK and TAAMIM, a SH'VA NA is not counted as a syllable in its own right, but forms part of the following syllable, this is not the case for NA. Even if the accents are separated only by a SH'VA NA, NA does not occur, e.g. yosh’VEI k’NAan (Sh’mot 15:15), v’kaRA l’CHA (Sh’mot 34:15).
I have found many exceptions to Rule 6 and some to Rules 3, 4 and 7. In addition, there are many places where NA does not occur although there is no reason why it should not, e.g. your example of mikraEI KOdesh.
On another subject in TBDATR #88, you mentioned that the DAGESH in the ALEF of TAVI-U (Vayikra 23:17) is unheard of. Not quite – there is also one in VAYAVI-U in B’reshit 43:26.
Again, thanks to DL and R' Zalman Henne for filling in the blanks of NASOG ACHOR for us.
Side point: DAVKAWRITER, the program with which Torah Tidbits is produced, does not allow a DAGESH in an ALEF, CHET, or AYIN, but does allow one in a REISH (for some reason). The programming of the way NIKUD works follows the norms of Hebrew grammar, but does not take these very rare occurrences of the DAGESHed ALEF intoaccount. I will be requesting a correction of this "flaw" in future releases of this terrific word processor.

Parsha Pix

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 alsopresented for call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last issue’s (Sukkot) TTriddles:
[1] 29 times, and not once elsewhere!
[2] Her third and her second in its second
[3] L4 and B1 share an appellation
[4] Who should lead the benching?
[5] Vast oval aurora made light
[6] October 11th, April 7th, May 8th
[7] Kaddish/2 or Bracha x 2

And the envelope please...
[1] Shlomo HaMelech uses the expression TACHAT HASHEMESH, under the sun, 29 times in Kohelet. The phrase appears nowhere else in Tanach.
[2] Her refers to Leah. Her third son was Levi. The next her refers to Rachel. Her second son was Binyamin. Its refers to Parshat Vzot HaBracha. Its second Aliya is shared by Levi and Binyamin. With Simchat Torah on Shabbat this year, The Levi-Binyamin portion was read as Shlishi. So the TTriddle could have said: Her thirdand her second in its second or third. That would have been a funner TTriddle. (And don't try to tell me that funner isn't a word - all three of my children used the word throughout their childhoods... and beyond.)
[3] This one is a little similar to the previous TTriddle. But it points to an interesting fact. L4 is Leah's 4th son, Yehuda. B1 is Bilha's first, Dan. If someone were to ask you who is called GUR ARYEH in the Torah, I think the reflex answer would be Yehuda. And, in fact, Yaakov Avinu refers to Yehuda as a GUR ARYEH inhis blessings to his sons in Parshat Vaychi. But in Vzot HaBracha, Moshe Rabeinu uses the term for Dan. One tiny additional observation (haven't checked if the commentaries say anything about this): In Vaychi it's GUR ARYEH YEHUDA. In Vzot HaBracha it's DAN GUR ARYEH. And just for your further information, the words GURARYEH appear in one other place in Tanach - the book(let) of NACHUM. Now you know.
[4] The first three were gotten by TTriddle-solvers; not this one. Torah mitzva to bench is to eat, be satisfied, and bench. If among people who eat together, some are satiated and some are not (thereby having only a rabbinic obligation to bench), somone who is satisfied should lead the benching. This seems to indicatethat Naftali should lead the benching because he S'VA ratzon and (therefore) filled with G-d's blessing.
[5] All right. I was hoping someone would get this one, not necessarily by figuring it out, but by knowing how some TTriddles are formed. Vast oval aurora made light means nothing at all. But its letters rearrange to spell ETROG LULAV HADASIM ARAVOT.
[6] back to an easy one. These three dates (in the secular calendar) are the three times in the year 5764 (that's in the jewish calendar) that we will read SHOR O KESEV O EIZ: First day of Sukkot, second day of Pesach, and Shabbat Parshat Emor. October 12th could be added to internationalize this TTriddle because in ChutzLaAretz, they read this portion on the second day of Sukkot also.
[7] Which brings us to the best of the bunch, with one official TT solution and an equally valid alternate solution proposed by this week's double prizes winner - EB. Kaddish/2 is, of course, CHATZI KADDISH. Bracha x 2 is a pair of brachot, which you will see shortly. VAYDABEIR MOSHE... is the final pasuk in the readingin the first Torah on the first day of Sukkot. It is followed by CHATZI KADDISH. A while later, the pasuk is recited at Kiddush, where it is followed by two brachot - BOREI PRI HAGAFEN and LEISHEIV BASUKA. That was the official solution. EB offered this one: The VAY'CHULU HASHAMAYIM... p'sukim from the end of the CHATANB'REISHIT reading (second Torah on Simchat Torah) is followed by CHATZI KADDISH. On Friday nights at Kiddush, it is followed by BOREI PRI HAGAFEN and M'KADEISH HASHABBAT, or in the case of the Friday night of Simchat Torah, it is followed by HAGAFEN and M'KADEISH HASHABBAT V'YISRA'EL V'HAZMANIM.
EB: Your kind words about the different pages of the Sukkot Pull-Out were very much appreciated. But know that they did not influence the well-deserved first-place status of your solution set.

This week's TTriddles:
[1] Had he known in advance, he might have done commercials for Carmel's Brandy
[2] The Kayin-Yissachar connection in what mitzva?
[3] Sort of supports the Big Bang theory
[4] Taninim, Adam & Chava, Shabbat
[5] Can't resist: Parsha connection to the WS
[6] This time he doesn't back up R' Chananya's words
[7] Whose children were like the pre-tree couple?

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NESTO - Native English Speaking Teen Olim
This past week was some week here at NESTO. The senior group had a wild time Tuesday night at a drum circle. A few professional drummers who led the circle and a drum for each NESTOer made this evening amazing. All we had to do was make noise, and yup, we are good at that.

Earlier this week, Sunday, the senior+ group went out to the Tel Aviv beach for a Machtarot (underground groups prior to the establishment of the state) evening. NESTO divided into 2 groups, the guys and the girls. We started with a "war" between the groups: each team built their camp, with walls made of sand, and hid theirammunition (chocolate) and their water from the other group. The guys stationed guards in the sand. (I think the best part was when a dog came up to Aryeh when only Aryeh's head was sticking out of the sand, and the rest of his body was deep under it. Our sweet dog almost confused Aryeh's head with a tree.)

Anyway, Captain Shmuel took over the guys' group and was ready to attack the girls' team. At the girls' side meanwhile, Avital was planning to defeat the guys using the Secret Weapon. Tanya, our Bat Sherut, was the one chosen to use it. She ran straight ahead to the center of the guys' camp yelling out the Secret Weapon, the guys could not do a thing, could not come close to her, they just watched her poison their water and seize their ammunition. Captain Shmuel couldn't believe what just happened, he was soooo close to taking the ammunition from the girls' camp, but it was too late.

As written in this week's Parsha, Man was created in the image of G-d. And Woman? Was she not created in the image of G-d too? Women have a special bracha every morning "Baruch… for creating me as Your will" (She-asani kir-tzono). The first under- standing of this bracha is that G-d created women inferior to man, but wewon't make a fuss about that, if that's what You wanted Hashem, well, OK.

Taking a deeper look at these words could show that G-d created women as His will, meaning, like His will. Man would be the image of G-d while Woman would be the will of G-d, the inner essence, the thoughts, the will of Hashem.

Maybe that's what gave the girls the wisdom to win the war.

Both groups got together for pizza and a few skits based on stories of the Machtarot. Captain Shmuel, Jonathan, Daniel, and Aryeh won the best skit.

After everything was over I couldn't stop thinking about the Secret Weapon, not able to think what it could be. Tanya's answer said it all: "I yelled out, 'I'm Shomer Negia!'".

Have the best Shabbat and a great week
CU at NESTO Chaim, Tanya and Yehoshua

Sundry
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Book Review: Courage and Hope
With so much suffering associated with the unrest with our Arab neighbors, it is com- forting that young people are able to express their reactions in a touching collection of stories, poems and essays recently produced - in English - by the Gush Etzion Foundation.
In this modest book, entitled "Courage and Hope", youth of the Gush not only write of their fears and concerns; they also display the hope and courage that we have come to expect of residents of this very special and historical region of Israel.
Although the goal is the sharing of passions, imaginations and dreams with youth in the Diaspora, this book is a must read for every intelligent and concerned Jew. For in reading their lines one cannot but be moved by those who travailed yet nevertheless triumphed over evil and despair.
Take this example: "Our job is to keep on living... to show off who we are, the most special nation in this universe. Our job is to show them that no matter what... we will always be standing up, proud to be Jews." - Orit Tannenbaum, age 16 from Efrat.
"Courage and Hope" is available from the Gush Etzion Foundation. 90 pages, 36NIS + 3.30NIS mailing. Fax: (02) 993-2169 – M.P.

From Hava'ad Lema'an Rachel Imeinu
B”H ...Egged has agreed to put more buses on the line to Kever Rachel. The timing could not be more crucial, as the PM is already speaking of giving up Beit Lechem, G-d forbid. Although Kever Rachel is not included in the "planned" retreat ...the Palestinians are pushing for Kever Rachel to be included in the Beit Lechemturn over.
Extra buses to Kever Rachel will only be run if there are passengers. So do a mitzva for your mom (Rachel Imeinu) and your country and visit Kever Rachel ASAP, and as often as possible.
New EGGED schedule to/from Kever Rachel
Jerusalem to Kever Rachel:
SUN-THU: 05:10 (from R’ Malchei Yisrael), 09:10, 11:10, 13:10, 15:10, 17:10, 19:10,(22:10 on THU only); FRI 9:10, 12:10, 14:10; Motza”Sh 21:10
Kever Rachel to Jerusalem
SUN-THU 06:30, 10:30, 12:30, 14:30, 16:30, 18:30, 20:30, (23:30 on THU only); FRI 10:30, 13:30, 15:30; Motza”Sh 22:30
Egged 163 bus to Kever Rachel leaves from the Central Bus Station in Jerusalem, platform 5,inside the building. The Route is as follows:
Central Bus Station, Yirmiyahu, Sarei Yisrael, Malchei Yisrael, Meah She'arim,Hanevi'im, Kvish #1,Hatzanchanim, Derech Hevron,Kever Rachel.
Questions? Call 056-530-537

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Israel Center Tiyulim are partially subsidized by the Jewish Agency for Israel

The next Israel Center In-House Shabbaton • Shaabat Parshat TO-L’DOTNovember 28-29; 220NIS members (non-members add 10NIS) Davening by Chazan Binyamin Munk and Sons (Carlebach-style and light chazanut), Shiurim, Divrei Torah, catering by Schocketino, wonderful camaraderie • When you call to reserve, remember to discuss housing options, dietary requirements, seating arrangements... • Limited spaces; Watch for further details

Israel Center presents a... Roshodesheshvan: Sunday, October 26, '03 • 11:00am; Luncheon & More at Boys Town Jerusalem - Kiryat Noar • Come to see and learn about the famous Mishna Murals. They are six tremendous works of art (gigantic panels) of the Orders of the Mishna.Created by Hannah Lerner, an unusually gifted Israel artist. Visit unique communities of Jewish Youth from every kind of economic, social and cultural background thus acquiring an inspiring Torah,Technical Academic Education which is so vital for Israel. Lunch and tour guided by Eddie Wolf director of Public Relations Dept. Leaving From Israel Center 22 Keren Hayesod at 10:30am, Cost for Members 36NIS • Non Members 46NIS. Please call Batya at the Israel Center on Thursday at 5667787 ext 249 and please call Shulamit on Friday at 532-6454 or 050-937-932. • Shulamit’s Tiyulim are always treats; come you will surely enjoy her delicious sweets, Limited to 35 people

From the Windmil lto the President's Room • Tuesday, November 11th, '03 • Leaving the Israel Center 1:00pm • Returning approx 3:30pm; A Real Walking Tour... Exploring Yemin Moshe... Miskenot Sha'ananim& Climbing up Mt. Zion via Sultan's Pool; Ruth Cohn will be guiding this REAL WALKING tour, Cost for members and children 36NIS • non-members 46NIS, Please reserve by calling Batya at 5667787 ext. 249 • Shulamit’s Tiyulim are always treats; come you will surely enjoy her delicious sweets

TRAVEL DESK SPECIALS
For reservations at the hotels listed below or any other Israeli hotels, please call Batya directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.

Treat yourselves to a post-Chagim get-away

Sheraton-Plaza, Jerusalem, valid Oct. 31, Nov. 1
SHABBAT: 1025NIS per couple, F/B

Sheraton-Moriah, Dead Sea, valid Oct. 26-30, Nov. 2-6
2-night package: 1550NIS per couple, H/B

Hyatt, Dead Sea, valid October 26-30
MIDWEEK: 765NIS per couple per night, H/B

Galei Kinneret, valid October 26-30
725NIS per couple per night, H/B

Ruth Rimon Inn, Tzfat, valid October 26-30
435NIS per couple per night, B/B

Kibbutz Lavi, valid October 26-30
NEW WING! 2-night midweek package: 1170NIS per couple, H/B

Princess, Eilat, valid November 2-6, 9-13
505NIS per couple per night, B/B

B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

The Back Page of TT590
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. Many Israel Center programs are partially funded by the Jewish Agency for Israel

Shabbat Day
Shabbat Afternoon Shiur, 3:15pm, Mincha at 4:15pm, minyan permitting • Shabbat B'reishit, 29 Tishrei, October 25th: Parshat HaShavu'a with Kalman Walker - In memory of Morris Walker z"l

Motza'ei Shabbat
Motza’ei Shabbat M'vorchim, October 25th, 8:30pm • Deconstructing Kayin with Dr. Moshe Kuhr

Gentlemen: We are getting closer to the launch of an expanded Beit Midrash program for men to include Chavruta learning and additional shiurim to run from 9:00am to Mincha at 1:20pm (or parts thereof). Watch these pages for details. If you would be interested in joining, please be in touch. Call 566-7787 ext. 207.

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts fromMinchat Chinuch by Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara)
Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...

Sunday
N'SHEI LIBRARY 10:30-12:45
9:30am (women) • Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) •L et's Learn Chumash with Tonia Frohwein
11:30am (men & women) • Parshat HaShavua with Shprintzee Herskovits
7:30pm •Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary, Now studying: The Torah: “The Book of Humankind”? with Rabbi Chaim Eisen

Monday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Excursions into the world of Nevi'im with Mrs. Pearl Borow
10:30am (men &women) • The Uniqueness of Davening with Rabbi Meyer Fendel • Rabbi Leff's Shiur resumes IY"H on Monday, Nov. 10
11:36am (men and women) • Jewish History series: Rabban Gamliel II comes to Yavnewith Dr. Henry Goldblum
11:36am (women) • he Gates of Prayer of Rabbi Shimshon Pincus z”l with Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women, No obligation for the first session • Qualified nutritional advisor on hand; Mondays, from 11:35am • Elisheva 999-6479
Monday, October 27th, 12:30pm • Lunch and Video: Spiritual Reflections by Rabbi Berel Wein
Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the Israel Center, Gentle exercises to improve your flexibility, circulation, posture, etc.Breathing and relaxation skills to use every day. Satisfaction guaranteed! Mondays, 12:45-1:45pm Call Sura Faecher, 9932524
Women's Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, In-Depth study of Chumash B’reishit with Rashi, - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop • Mondays: 5:30-7:30pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Mondays at 7:30pm (and Wednesdays at 9:00am) • The Avrom Silver Jerusalem College for Adults presents...Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
8:30pm • AM SEGULA: “Curing the Jewish Heart” series with Eli Yosef: Historical overview of the Exile and Redemption; World War I
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 - MONDAY, Nov. 3, 7:30-9:00pm • http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162

Tuesday
N'SHEI LIBRARY - CLOSED
The Israel Center and the Old City Free Loan Association 14th year • over 3000 loans granted, 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
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am, Call 054-690-330 for further information
9:00-10:00am • The World of Mishna, Guest presenter: Phil Chernofsky • Rabbi Adler will be back IY"H on Nov. 4th
10:15-11:15am • Parshat HaShavua with Rabbi David J. Derovan; Rabbi Gold will be back IY"H on Nov. 18th
9:00am • Weekly Haftara: Torah as Water, Wine, Milk with Dr. Hayim Abramson
9:55am • On Galut & Geula with Dr. Hayim Abramson
10:50am • Parshat HaShavua with Rabbi Mordechai Spiegelman
Resumes IYH Nov.4 • Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) with Raizel Zisk
Jewish Values Education Institute presents Wellsprings of Creativity; Come & discover your own writing ability! Each of us is a wellspringof thoughts, memories, stories & poetry. Let your inner voice emerge...12 1½-hr. sessions with Esther Sutton; Tuesdays, 12:00-1:30pm... beginning October 28
Video and Lunch • Tuesday, October 28th, 12:30pm • The Last Jews of Lublin • Special Video presentation, plus tape of intro & discussion by the director, Breindel Leiba Swirsky
TUE, Oct.28, 20:00-22:00 • Do you think your davening doesn't go the way you like? Something holds you from going to Shul? You feel the davening goes slow and not concentrated the way you want it to be? Let this evening of TAT and davening be a good start in your new year. with Eliezer Spetter (TAT, EFT, NLP trainer), Fee: 40NIS

Wednesday
9:00am • Dr. Aviva Zornberg on Parshat Hashavua
10:45am • Rabbi Macy Gordon on Noach" Is relative Morality a Moral Stance?
9:30am • Towards More Meaningful Davening with Dr. Joel Luber
Lunch and Video • Wednesday, October 29th, 12:30pm • The Self-Imposed Exile of Abraham Ibn-Ezra: Bringing Torah Study from Muslim Spain to Europe by Dr. Irene Lancaster
Women's Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow
3:00pm • (men & women) • Women in Tanach with Pearl Borow
7:30pm •Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for the Perplexed, Now studying: Taamei HaMitzvot - Criminal Law with Rabbi Chaim Eisen
Wednesday, October 29th, 15:30-21:30 • Root & Branch Association (in cooperation with the Israel Center) • Jerusalem Conference on the Noahide Covenant and Laws, Chair: Mr. Yona Baumel (All lectures in English, except for Rabbi Yoel Schwartz)
15:30: "Replacing the U.N. (United Nations) with an N.N. (Noahide Nations)" with Mr. Aryeh Gallin President, Root & Branch Association, Ltd.
16:30: "The Noahide Laws and Islam", Sheikh Prof. Abdul Hadi Palazzi, Secretary General, Italian Muslim Association (remarks read on behalf of the Sheikh by a representative)
17:00: "B'nai Noah, Teshuva and Political Theory" - Rabbi Yehoshua Friedman, Founder and Chair, Noahide Fellowship, Root & Branch Association
18:00: "A Light to the Nations: Teaching Torah to the World" (in Hebrew) by Rav Yoel Schwartz, Yeshivat Dvar Yerushalayim; Introduction: Rav Yechiel Sitzman, Yeshivat Dvar Yerushaliyim
19:00: "The Noahide Laws and the American Revolution" with Rabbi Yirmeyahu Bindman, Author, "Rabbi Moshe Chaim Luzzatto: His Life & Works"
20:00: "Is America more Jewish than Israel? The Noahide Laws and the United States Constitution" - Professor Paul Eidelberg Founder and President, Foundation for Constitutional Democracy in the Middle East
Refreshments on sale at Israel Center Cafe • Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 • (for any or all lecture)
Wednesday, October 29, 8:00pm • Jewish Values Education Institute presents: Itim The Jewish-Life Information Center • Learn how a modest organization is having a big impact on Israeli society. Discover how Itim teaches the basics about Brit Mila, Bar/Bat Mitzva, Weddings, Mourning & more to all Israelis, and how to work your way through the maze of the religious bureaucracy, with Rabbi Seth Farber
8-10pm • Aliya Counseling with Miriam Bass

Thursday
10:30am • Shiur while you fold...New topic: Chassidut with Rabbi David J. Derovan
Shmooze while you fold • Divrei Torah, verbal tidbits, Q&A, and... with Phil; Some time IY”H, sometimes B”N
8:00pm • Legends from the Gemara with Reb Yosef Schreiber

Friday
9:00am • In-Depth Pirkei Avot with Rabbi Chaim Eisen

upcomings at the Israel Center
Motza'Sh, Nov. 1st, 8:00pm • Come celebrate with us an evening from the New Generation of Music opening with: NAFTALI ABRAMSON followed by SHLOMO KATZ & HIS BAND at the Israel Center; 30NIS • 25NIS for soldiers and seniors

Tuesday, November 4, '03, 8:00pm • The Judith M. Yellin Memorial Lecture • 9th yahrzeit shiur • Lessons from the Book of B'reishit; Guest speaker: Rabbi Berel Wein • Aliya LaKever will take place earlier in the day, the 9th of Cheshvan. We will meet in the parking lot of Har HaMenuchot for Mincha at 3:00pm.

Tuesday, Noivember 4th - 8:00-10:00pm • Kiss Your Fear, Anxiety, and Sadness Goodbye! Gain calm freedom from fear, sadness, stress anxiety, overeating and other cravings, limiting physical pains, angry behavior, and progress more in learning. This is not a talking psychology technique. Tonight, you will learn and gain immediate personal progress at this demonstration of Emotional Freedom Techniques by ourExecutive Director: Rabbi Immanuel Yosef Legomsky MA Neurotherapist. Gain this tool which has worldwide success as documented in the Journal of Clinical Psychology and the #5 bestseller on the NY Times booklist, and which will bring you much happiness.

Rabbi Mendel Kessin on Ahavat Yisrael & the Geula (Motza"Sh Nov. 8, 8:30pm) and on Current Events and the Divine Agenda (Tue. Nov.18, 8:00pm)

Mother - Daughter Bat Mitzva Course with Pearl Borow beginning Tuesday, November 4th. call 566 7787 x 261 to reserve

November is Jewish Book Month at the Israel Center • Watch for details of Upcoming programs

How to Talk so Kids will Listen with Sherry Miller, Mondays at 7:30 beginning Nov. 10, call 566 7787 x 261 to register

Chosen People to the Chosen Land • Aloh Na'aleh on conjunction with the OU Israel Center, Editor: Batsheva Pomerantz
CPCL #18 • Shabbat B'reishit 5764 • contact: aloh-naaleh@aaci.org.il
This monthly feature is geared towards encouraging Aliya... AND encouraging veteran and new Olim to become more involved in encouraging and easing the Aliya of others.
Learn how to motivate your friends and relatives to consider AliyahAttend this important conference • Third Annual Aliyah Conference: How to Educate Towards Aliyah; Keynote Speaker: Rabbi Dr. Chaim Brovender • Focus Group with Olim:What motivated us to come? What obstacles did we overcome? • Simultaneous workshops on how to motivate…Rabbis and their communities, Youth and young couples, Retirees, Educators - students • Workshop on using marketing and public relations techniques • Closing Speaker: Rabbi Dr. Aaron Adler • Comments from participants are welcome; The conference will be moderated by Elana Rozenman and chaired by Chaya Passow • Thursday, November 27th, 1:00-5:30pm, Renaissance Hotel, Jerusalem; Admission: 25NIS • Membership includes free admission, For more information and advance registration: Rabbi Y. Roness, (02) 566-1181 ext. 320 • aloh-naaleh@aaci.org.il • In cooperation with AACI, OU Israel Center, Council of Y.I. Rabbis, Yavneh Olami

Eretz Yisrael in Our Sources: R' Yitzchak said: "It was not necessary to begin the Torah, but from 'This month will be for you' (Shmot 12:2) since this is the first mitzvah that Israel was commanded. And what is the reason that it opens with Breishit?"
Because "the power of His works He has declared to His people in giving them the heritage of the nations." (Psalms 111). For if the nations of the world say to Israel: "You are robbers, because you have seized by force the lands of the seven nations" they (Israel) can say to them "The entire world belongs to the Holy One,Blessed Be He, He created it and gave it to whomever it was right in His eyes. Of His own will He gave it to them and of His own will He took it from them and gave it to us" - Rashi, Breishit 1,1

Quizrael: Motza'ei Shabbat Parshat Lech Lecha, November 8th, '03 • Now after the chagim… play Quizrael - Tehilla's 2nd annual international Quizrael trivia night is the best way to support Aliyah and also have a fun-filled evening you'll be talking about for months! Sign up today at www.tehilla.com, For more information or to host Quizrael, email Adina at quizmaster@tehilla.com or call 054-860848.
This year - commemorate Avraham Avinu's Aliyah by supporting Aliyah!

Aliyah Pen Pals • Potential olim can contact David Magence at magence@netvision.net.il for names and addresses of Aliyah pen pals. Aliyah pen pals, listed according to profession, are veteran or recent olim interested in providing assistance.

From the student editor of YU's Commentator: WE NEED YOUR HELP! Contribute to the Commentator's Special Symposium on Israel and Aliyah! The Commentator will be preparing a special symposium dedicated to promoting Aliyah and the many Yeshiva University alumni who have courageously moved to the Holy Land during these difficult times. The goal is to increase awareness about the importance of Aliyah among the YU community and beyond, and to enable potential Olim in America to learn more about Aliyah from those who actually moved to Israel from the United States. We are asking all alumni (no matter from which particular school) to contribute to this special section, which will be sure to have an enormous impact on our thousands of readers in the YU and broader Jewish community. Generally, we are looking for articles about your own personal experiences or reflections on the experience of Aliyah and on life in Israel today and since your arrival. However, writers may choose to focus on virtually anything about life in Israel, the experience of Aliyah, and/or your reflections about any issue pertaining to the Jewish state and the Jewish people... and/or allow us to conduct a phone interview... Just email us me your phone number and The Commentator will take care of the phone bill... Contact me to discuss your potential involvement.tkahn@ymail.yu.edu or by phone (New York) 551-206-5613. Tzvi Kahn, Editor-in-Chief

Here to Stay • Inspiring stories of olim from different periods of aliya are welcome. The essay should be up to 450 words long and emphasize one of the following: motives for aliya, contributions to Israel, how Israel contributed to the oleh, the main challenge in aliya and overcoming it. Send the essay to: aloh-naaleh@aaci.org.il.: Rabbi Morey Schwartz of Hashmonaim thought of Aliyah by the end of his post-high school year in Israel. Nineteen years later he finally made Aliyah.
A glance ahead and I see a familiar face. A former colleague, an American rabbi visiting Israel. He is here with his family, or leading a solidarity mission.
"Shalom Aleichem," he holds out his hand.
"Baruch Haba," I respond, and we shake.
"I heard you're living here now, right?" he asks.
"That's right, since June of 2000," I answer.
And then, without fail, comes the inevitable question. It never takes more than a few utterances before that question comes:
"So, what are you doing here?"
He really means: "So, what does a former American pulpit rabbi do to make a living in Israel? How did you leave the rabbinate, and all that comes with it? Are you happy? Do you want to come back?"
I just turned 40 this year. We came to Israel three years ago, and I am here to stay. I left the rabbinate after building a congregation and community in Kansas City for a very exciting nine years. If I had it to do over, I would do the same. As an American musmach, I did feel that it was my responsibility to give a number of years to the American Jewish community. That was my main purpose in becoming a rabbi. However, first and foremost I am a Jew, as are all of us rabbis! And therefore, just as we teach and inspire our congregants to be loyal first and foremost to the Torah and its commandments, so too are we bound to observe every one of those commandments.
It is clear to me, as it would be to all of my colleagues, that yishuv ha'aretz is one of those commandments. I believe that every one of them would agree that they consider it a mitzvah to come on Aliyah, to make one's home here and to raise one's children here.
With this is mind, I often respond to their question by saying, "I am being mekayem the mitzvah of yishuv ha'aretz." Knowing full well that this doesn't exactly answer their question. I look to see on their face that they got the subtle point. Some of them do and some don't.
I tell them what I do, that I do not have a shul. They ask if I miss the rabbinate. I tell them I do, and that I didn't come to Israel in order to leave the rabbinate. This wasn't a "professional move". It was a personal and profoundly faith-driven decision.
Why don't they come? There are many reasons. I know that many of my colleagues want to make the move. Part of their difficulty is seeing past their professional calling, to their personal calling in life. It is a difficult transition. I will admit that. But it's well worth it.
It's important to strengthen the American Jewish community. But no single rabbi, no matter how great he is, needs to bear the entire responsibility for that task. Give it some ten years, give it your all, and then come home to Israel.
We all need to look beyond the temporary obstacles and challenges, envision our children and grand- children growing up in Eretz Yisrael. HaShem has opened the doors wide for us. We all have something to contribute here, and in the long run, this is where Am Yisrael needs us the most.

Hashmona'im by David Magence Licensed Tour Guide: Hashmonaim, situated midway between Jerusalem and Tel Aviv, was established in 1984 as a private initiative by a group of religious Jews, whose goals were settling the Land and creating a religious community. The pioneers were four Yemenite families, who lived without electricity for nearly two years.

Hashmonaim has developed into a community of more than 300 families. True to the vision of the founders, it remains a religious community, with a mix of national religious and Haredim, Sephardim and Ashkenazim, sabras and olim. Approximately 40% of Hashmonaim's population are English speaking.

The name "Hashmonaim" derives from its location within the Modi'in area, where the Hashmonaic revolt began, ultimately leading to the rededication of the Bet haMikdash and Hanukkah. Less than 2 kms. to the west is the Arab village Midya, believed to preserve, in slightly altered form, the name of ancient Modi'in. Within the village is a tel, identified as the actual site of Modi'in.

Just south of Hashmonaim, there is a series of ancient tombs cut in the natural rock. For the past century, these tombs have been popularly known as "Kivrei haMakkabim" (the Tombs of the Maccabees). Historical and geographic considerations bring into question this tradition. Next to Kivrei haMakkabim, there is a monument to our soldiers who gave their lives fighting in the area during the War of Independence.

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