Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #594 • Ranges are for THU-THU, 25 Cheshvan - 2 Kislev - November 20-27
Candle lighting - 4:02pm
Havdala - 5:16pm (Rabbeinu Tam - 5:52pm)
Earliest Shacharit 5:18-5:24am
Sunrise - 6:11-6:17am
Sof Z'man Kri'at Sh'ma - 8:47-8:51am (8:01-8:04am)
Sof Z'man Shacharit - 9:40-9:43am (9:09-9:12am)
Chatzot (halachic noon) - 11:24½ -11:26½pm
Mincha Gedola (earliest Mincha) - 11:55-11:57pm
Plag Mincha - 3:33 - 3:31pm
Sunset - 4:43 - 4:41pm (4:38-4:35½pm)

Shabbat times for other cities: (Chayei Sara)
Candles city Havdala
4:18pm Raanana 5:17pm
4:18pm Beit Shemesh 5:17pm
4:17pm Netanya 5:17pm
4:18pm Rehovot 5:18pm
3:58pm Petach Tikva 5:17pm
4:17pm Modi'in area 5:16pm
4:20pm Be'er Sheva 5:19pm
4:17pm Gush Etzion 5:16pm
4:17pm Ginot Shomron 5:16pm
4:02pm Maale Adumim 5:16pm
4:09pm Tzfat 5:13pm
4:18pm K4 & Hevron 5:17pm

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 (which can 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 consider because 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-thisis 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...

We bench Rosh Chodesh Kislev this Shabbat. Rosh Chodesh will be on Tuesday and Wednesday, Kislev does not always have two days Rosh Chodesh, but it does when Cheshvan has 30 days, i.e. in "full" years, which occur 44.93% of the time.
ROSH CHODESH KISLEV Y'HIYEH B'YOM SHLISHI UVYOM R'VI'I HABA ALEINU V'AL KOL YISRA'EL L'TOVA
The molad of Kislev will occur on Monday morning, 55m and 7 chalakim after 5:00.
HAMOLAD Y'HIYEH B'YOM SHENI, CHAMISHIM V'CHAMESH DAKOT V'SHIV'A CHALAKIM ACHAREI CHAMESH BABOKER
That's 5:34am Israel Standard Time
Yom Sheni, 11 hours 997 chalakim in Rambam notation - 2[]11[]997
The actual (astronomical) molad occurs 4½ hours earlier, at 12:59am, Monday.

Lead Tidbit
No Mitzvot, but...
There are no mitzvot of the 613 that are counted from Parshat Chayei Sara. In fact, 17 out of the Torah's 54 sedras do not contribute to the list of TARYAG. That's 31½% of the sedras. Nonetheless, many customs, practices, halachot, and Jewish behavior is learned from some of these no-mitzva sedras. Sometimes, that which we learn comes straight from the text, sometimes Midrashim contribute to the process. And sometimes, there the Torah will inspire an idea, without necessarily being considered a direct source for the particular issue. Chayei Sara is a good "case in point" for all of the above.

The command to bury our dead comes from Parshat Ki Teitzei in the context of how to handle the body of one executed by Beit Din for a capital offense. Yet it is unavoidable to see the opening portion of Chayei Sara as an inspiration and guide to Jewish funeral practices. Crying, eulogizing, preparing and burying one's departed loved one is beautifully presented.

The command to marry according to Jewish law is counted among Taryag elsewhere, but in Chayei Sara we have the other half of the G'ZEIRA SHAVA that teaches us the use of money or something of monetary value for the performance of a marriage. And we even find the specific favorite object of the marriage "transaction" - the gold ring. We learn about consulting a girl rather than marrying her off without her agreement. And we see from Avraham's actions and concerns how very important marriage is to the continuity of the Jewish People.

Chayei Sara gives us lessons in courtesy and hospitality, commitment.

We have the source of Mincha in Chayei Sara and of being able to get away from mundane things and talk to G-d.

We learn positive and negative things from the behavior of both Eliezer and Lavan. A mitzva-less sedra is far from empty.

Sedra-Stats
5th of the Torah's 54 sedras; 5th of 12 in B'reishit
Written on 171 lines in a Sefer Torah, rank 37th
4 Parshiyot; 3 open, 1 closed
105 p'sukim - ranks 32nd (11th in B'reishit)same as D'varim (which is longer)
1402 words - ranks 37th (11th in B'reishit)
5314 letters - ranks 36th (11th in B'reishit)
Shorter than average p'sukim

Mitzvot
None of Taryag are counted from Chayei Sara(see Lead Tidbit)

Aliya-by-Aliya Sedra Summary
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.

Kohen - First Aliya - 16 p'sukim - 23:1-16
[P> 23:1 (20)] The parsha begins by telling us that Sara died in Kiryat Arba, which is Hevron. But first it tells us that she lived a full, long life of 127 years.

SDT With the last theme of Vayeira being the AKEIDA, the juxtaposition of Sara's death supports our Tradition that Sara died as a result of the Akeida. The Midrash says that the Satan informed Sara about what Avraham was intending to do with Yitzchak, when they went towards Har HaMoriah. The shock was too great for an old woman, and she died. Some commentaries give an interesting twist to this episode. They say that Sara expired, not from fear that Avraham was to offer Yitzchak as a Korban, but that he might not! She remembered Avraham's reaction when she told him to banish Yishmael (and Hagar). She was afraid that Avraham's love and kindness towards Yitzchak would prevent him from carrying out G-d's command, and that Avraham would thus fail this ultimate test. When she saw (or heard) that Avraham was returning with Yitzchak still alive, she thought her fears were realized. And that is what killed her.
Avraham comes (some say from the Akeida, from Har HaMoriah; some say from Be'er Sheva) to eulogize Sara and to cry for her.
SDT V’LIVKOTAH, and to cry for her, is written with a small KAF. Some take this as a reminder that the crying was "small" since Sara had lived such a long life (Baal HaTurim). There is more crying when a person dies young. Some say that the KAF points to the 20 in the way that the Torah tells us how old she was when she died: 100 years and 20 years and 7 years. Others say that the small KAF allows us to reread the word with regular-sized letters only to obtain a different understanding, on a REMEZ (hint) level. And Avraham came to eulogize Sara UL-VITAH, and her daughter. This correlates with the opinions that Avraham and Sara had a daughter, but she died when Sara did. (Some say that her name was BAKOL.) Not everyone agrees.

Avraham next makes the arrangements for providing a suitable place to bury Sara. (There is a Tradition that Avraham was aware of the burial place of Adam and Chava, and that is the piece of land he was interested in.) He turns to the people of CHEIT, one of whom is known as EFRON. They all exchange niceties and the people offer Avraham any land he wants. He insists on paying and that is what he does for the field and cave of Machpela.

<a not-so-short Dvar Torah> Pirkei Avot made famous that Avraham was tested 10 times. But we are not told what the ten tests are. And there different opinions as to which of Avraham's experiences are considered tests of his faith. Most lists of the 10 end with the Akeida, as implied from the p'sukim themselves. Rabeinu Yona finds a test after the Akeida — Avraham's experience in providing a burial place for Sara. What was so difficult about that, that it should qualify as a test of faith - especially after the Akeida? Perhaps the answer lies in the fact that after the Akeida, Avraham still had a couple of difficult things to go through. Wasn't the Akeida and everything that preceded it enough? No, not finished yet. This can test a person, sometimes, more than terrible trials and tribulations.

Surviving the Holocaust did not guarantee a person that he would have an easy life from then on. Some were blessed with trouble-free lives after their terrible ordeals, but most had many more difficulties to face in the years to come.

We do not know how G-d works. Why must we suffer trials and tribulations in this world? It has something to do with making us better people. With challenging us. With testing us. With preparing our souls for the World of Truth. And probably a lot more.

There is another approach to answer the same question. Eulogizing his wife, acquiring a burial place, finding a "shiduch" for Yitzchak - even remarrying Hagar (Ketura) are all "regular", mundane experiences. Can one who spoke repeatedly to G-d, ascended Har HaMori'ah, had a special relationship with G-d - can such a personreturn to being a "normal" human being? This too is a test, and Avraham passed with flying colors. These commentaries point to the pasuk, "And Avraham return to the lads..." as an indication that he was able to "come back down to earth".

On a different point... If a father insists that his son marry or not marry a particular woman, the son is not duty- bound to listen to his father. Meshech Chochma says that we learn this from the fact that Avraham gave instructions and administered an oath to Eliezer about a wife for Yitzchak, but did not command Yitzchak himself on the matter.

Levi - Second Aliya - 13 p'sukim - 23:17-24:9
The field, cave, trees, etc. become the lawful possessions of Avraham, after which he buries Sara.

[S> 24:1 (67)] Avraham is now at an advanced age and has been blessed greatly by G-d.

“And G-d blessed Avraham BAKOL”, with everything.

The word BAKOL screams out for explanation. And, sure enough, there are many suggestions as to what this extra blessing of BAKOL is. (Everytime we say Birkat HaMazon, we ask G-d to bless us as He blessed our forefathers - BAKOL... Mikol and Kol are terms associated with Yitzchak and Yaakov.)

The numeric value of BAKOL 52, the same as BEN, son. This alludes to the ultimate blessing that Avraham received - his son Yitzchak.
R. Meir says that Avraham was blessed by not having a daughter. In Avraham's time and in his unique circumstances, who would she have married? What would have happened to her? In this case it was a bracha not to have had a daughter.

On the other hand... R. Yehuda says that Avraham's extra blessing was that he DID have a daughter. There is even an opinion that his daughter's name was BAKOL.

Rabbi Eliezer HaModai says that Avraham was blessed with the art/skill/power of astrology and that he was consulted by noblemen from far and wide. (Even when G-d told Avraham that he would still have a child, Avraham resisted because he had seen in the stars that he was not going to have children. G-d "explained" to Avraham that it is possible to rise above one's "mazal", and in fact, that is the special quality of the nation that will come from him. EIN MAZEL L'YISRAEL Even Ezra qualifies that statement in the name of our Sages z"l, by adding: as long as they keep the Torah.)

R. Shimon bar Yochai says that Avraham had a precious stone with curative powers that would heal all who gazed upon it.
These last two opinions identify BAKOL as Avraham's prominent position in the world. This fits with his role as "father of many nations".
Some suggest that Eisav's not sinning (until Avraham died) and Yishmael's repentance, both during Avraham's lifetime are the extra blessings.

There are still other explanations.

From the variety of explanations of BAKOL, it is quite clear that Avraham's unique status as the one who restored belief in One G-d to the world did not go unrewarded. We can see in this list of blessings, all the different kinds of blessings that can be ours, the spiritual heirs of Avraham Avinu.

The one major task remaining, which will forge the next vital link in what promises to be a great people and a great Chain of Tradition, is finding a suitable "shidduch" for Yitzchak. Everything now will depend upon Yitzchak. However great Avraham was, unless there is "solid" continuity, all will be lost. To this end, Avrahamcalls upon Eliezer to swear that he will faithfully carry out his task, that he will return to Avraham's family and hometown, and find a wife for Yitzchak there. And that Yitzchak is not to leave Eretz Yisrael (having been consecrated on the Mizbei'ach during the Akeida).

Shlishi - Third Aliya - 17 p'sukim - 24:10-26
Eliezer (who is exclusively referred to as "The Servant", as opposed to by name) takes ten camels laden with a splendid assortment of goods and, travels to Avraham's hometown. Upon arrival. he ties the camels up near the well, towards evening, at the time that the local girls come to draw water. He asks G-d to be kind to his master Avraham. Eliezer asks for a sign - the girl who will offer him drink and also for his camels she will be the one sent by G-d. No sooner had he finished speaking, when Rivka bat Betu'el of Avraham's family arrives on the scene with her water container on her shoulder. Eliezer runs to her and asks for a bit of water. She immediately gives him his fill and then draws water for his camels. Anxious to find out whether she was "the one", Eliezer waits until the camels have their drink and then presents Rivka with gifts of jewelry. (On the one hand, he has seen her kind nature and tireless act of chesed; on the other hand, he has not even asked her who she is.) When Rivka tells Eliezer that she is indeed from Avraham's family and invites him to stay at her home, he prostrates himself before G-d in grateful acknowledgment.

SDT The Gemara says although Eliezer did not ask properly, G-d answered him properly. Combining the different opinions, let's say that Eliezer's actions were borderline forbidden. Relying on Signs and Omens is forbidden. Yet Eliezer's sign was a reasonable test of the girls. But it could easily have backfired. He was notB'SEDER, but G-d "sent" Rivka to him. This is viewed as an act of Kindness towards Avraham Avinu.

When one prays to G-d, he/she might include a request that G-d accept our prayers as they should be prayed and meant, and not necessarily as we say and mean them. It is humbling and not a little upsetting that we sometimes mess up the great opportunities we have, every single day, to approach G-d in prayer and then notdo a good job of it.

R'vi'i - Fourth Aliya - 26 p'sukim - 24:27-52
Eliezer also says a blessing to G-d for not abandoning Avraham or with- holding Divine Kindness from him. Rivka runs home to tell her family what has happened. Lavan (filled with ulterior motives, our commentaries tell us) runs to greet Eliezer. The gold jewelry adorning Rivka catches Lavan's eye, and he "graciously" offers Eliezer hospitality. Eliezer is served food but refuses to eat until his "business" is completed.
Eliezer proceeds to tell the story of his mission. He tells of Avraham and Yitzchak and of being sent to find a wife for Yitzchak. When he asks for Rivka's hand on behalf of his master, Lavan and Betu'el (commentaries point to Lavan's pushing himself before his father as an indication of a negative personality trait) accep tall as G-d's will.
Eliezer again prostrates himself before G-d in grateful acknowledgment of the success of his mission.

Chamishi - Fifth Aliya - 15 p'sukim - 24:53-67
Eliezer gives more gifts to Rivka and her mother and brother, then they all celebrate with food and drink, and Eliezer and his party stay overnight. In the morning, Elizer asks his leave. Rivka's family asks that she remain for a while but Eliezer insists on leaving immediately. Rivka is consulted and she agrees to leave right away. They send her off with a "maid" (later identified as Devora) and bless her. (This blessing has been repeated countless times to Jewish brides throughout the generations. Ironic, is it not, that we use Lavan's words for such a special occasion.) and finally the entourage leaves for Canaan.

Meanwhile, Yitzchak (having gone to bring Hagar back to Avraham) is in the Negev area and goes "into the field to commune, before evening". (This, we are taught, was the model for Mincha.) As the Rivka-Eliezer caravan approaches from a distance, Rivka sees Yitzchak, jumps down from her camel, and asks Eliezer who that manis. She covers her face with a veil when she is told that the man is her intended husband.

Eliezer tells Yitzchak everything that has occurred. Yitzchak takes Rivka as his wife and she becomes a comfort to him for the loss of his mother. For us, she later becomes Rivka Imeinu.

Rabbi Sholom Gold speculates as to how a girl growing up in the house of Betuel and Lavan can so quickly step into Sara Imeinu's shoes. His answer (beautifully developed in a shiur - to which we cannot to justice in so short a space) is that it was D'vorah, Rivka's nursemaid, who was her teacher and influence in the ways of Sara. D'vorah was left behind for just this purpose.

Shishi - Sixth Aliya -11 p'sukim - 25:1-11
[P> 25:1 (11)] Avraham, having successfully provided for the continuity of what will become the Jewish Nation, now lives out the remainder of his life as a "private citizen". He takes for himself a wife named KETURA (which we are taught was HAGAR) and fathers six more children. He gives them gifts, but Yitzchak remains Avraham's exclusive spiritual heir. (We can really say that in some ways, other peoples of the world followed Avraham's lead in living monotheistic lives, but the Torah's definition of Avraham's lineage is Yitzchak.)

On the question of the different treatment of Yishmael (banishment) and the children from Ketura (gifts), RZD explains that there was a crucial difference between Yishmael and Ketura's children. Yishmael challenged Yitzchak's heritage. He claimed (and in some ways continues to claim) Avraham's legacy. When G-d told Avrahamto listen to Sara, He told him to banish them, BECAUSE in Yitzchak will be called your offspring, your descentants. This point had to be made, and a farewell party and lavish provisions for the journey would not have made the point. No such problem with Ketura's children. They made no such claim. They did not dispute Yitzchak's role. They received gifts.

Avraham dies at the "ripe old age" of 175 (actually, this is 5 years short of the complete 180 that Yitzchak achieved - various reasons are given for the "lost" 5 years). His was a graceful, good, and fulfilling life (despite the tough times he had). He is buried in the Cave of Machpela, where he had buried Sara. Both Yitzchakand Yishmael take care of the burial. The Torah implies that Yishmael had repented his ways and had become righteous. What greater joy for a father!

G-d blesses Yitzchak after Avraham's death.

From the fact that Avraham took Ketura only after Yitzchak was married, the Baal HaTurim says that this is the proper thing to do - Marry off your children, before you yourself remarry.

Sh'vi'i - Seventh Aliya - 7 p'sukim - 25:12-18
[P> 25:12 (7)] The descendants of Yishmael are now enumerated. Yishmael is identified fully as the son of Avraham and Hagar the Egyptian maiden of Sara who bore Yishmael "to Avraham". (This is quite parallel to the description of Yitzchak's "connection" to Avraham as stated in the beginning of next week's sedra. This might further indicate Yishmael's T'shuva in his later years.) It is note- worthy that Yishmael fathered twelve sons, not like Yitzchak, but like Yaakov. Note that both Nachor and Yishmael had their 12 descendants before we did (so to speak). This indicates a tougher life for the Jewish people (something that has been borne out over and over again in the course of Jewish History, right up to current events.
Yishmael dies at the age of 100 and 30 and 7 years. The wording in the Torah (seemingly) purposely parallels that which was used to describe Sara's lifespan, a further indication (perhaps) of the change for the better in Yishmael. Rashi says that the age of Yishmael is included to help us compute the chronology of Yaakov. The last 3 p'sukim are reread for the Maftir.

Haftara - 31 p'sukim -Melachim Alef - 1:1-31
The sedra tells of the aging Avraham and his task in providing for the continuity of his beliefs through his son Yitzchak (even though there were other potential heirs). The Haftara parallels this theme by telling us of the aging King David with many potential heirs, providing that it would be his son Shlomo who would bethe next link in the Davidic line. This, fulfillment of a promise made to Shlomo's mother, Batsheva - similar to the promise made to Sara that her son would inherit. The starting points are Avraham Avinu and David Hamelech. But no matter how strong their personalities were, the chain ends with them unless the next generationis as strong as a Yitzchak Avinu and a Shlomo Hamelech.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 210 (Gifts - part twelve) • Words Indicating a Gift
We continue with the topic of "words indicating a gift". Is it a gift or inheritance? There are times that the words employed by the critically ill person are words of inheritance rather than words of gift. If the donees mentioned in the declaration of the donor are his natural heirs, then the words will be given effect as words of inheritance if they do not comply with the criteria for gifts causa mortis. For example, the statement, "I leave to so and so," may be valid as either a gift causa mortis or an inheritance. If the language of the donor can be construed as either a gift or an inheritance to a natural heir, the language will be construed most favorably to the heir. Thus, if the language indicates a desire that the natural heir receive more than his normal share of the inheritance, he will receive the larger share, whether the Beth Din decides that the intent was for a gift causa mortis or for an enlarged inheritance.

However, if the donee is not a natural heir of the donor, the gift will either have to be a valid gift causa mortis or will fail. If the donor leaves all of his assets to one of his sons, the son will obtain the assets as an inheritance. If the gift is not construed to be an inheritance, it will fail as a gift of all ofthe assets, and the son will be presumed to be a trustee of the assets of the donor- father for all of the brothers. Beth Din will have to decide each case in order to best comply with the intent of the particular donor.

Shulhan Aruch, Hoshen haMishpat discusses four different situations, and each of these situations has several different fact patterns. In all of them, Beth Din is trying to ascertain the intent of the critically ill donor. What was the intent of his words when he made the statement? Did he mean his words to supplement the amount of money certain persons would have received in all events upon the death of the donor, or are they intended to be in lieu of the amount they would have received when the donor dies of his critical illness?
If the words of the donor are clear, then there is nothing for Beth Din to ponder, they will give effect to his words. There are times when the words are not all that clear, and Beth Din must use rules of construction to give effect to the words of the critically ill donor.
The four situations are: (a) the gift to the firstborn son; (b) the gift to a son who is not a firstborn; (c) the gift to the donor's wife; and (d) the gift to a creditor.

We shall begin with the gift to the firstborn. A father cannot disinherit his firstborn son. The father can, during his lifetime, make as many gifts as he wishes, whether the gifts of a healthy person or gifts causa mortis. Thus, he can leave an estate devoid of any assets. If the father leaves any assets in his estate, the oldest son cannot be disinherited but must receive at least a double share in the estate. The other sons may be disinherited, or their shares of the estate may be reduced in favor of other sons. The same holds true of all other levels of the natural inheriting heirs. If there are no sons and only daughters, the father can divide the estate in any way that he wishes among his daughters, disinheriting those whom he wishes to disinherit and reducing and enlarging the inheritance of others. The Torah commands that the firstborn son shall inherit two shares of the father's estate. By firstborn son is meant that the son is the firstborn to the father. If the father has a daughter who is his firstborn, then the son who is born after the daughter is not the firstborn son. This assumes that the father left sons who survived him. The daughters do not inherit when there are sons or the descendants of sons surviving the father. The estate is divided into as many portions as there are sons, plus one more share. Thus, if the father leaves two sons, the estate will be divided into three shares. If he leaves five sons, the estate will be divided into six shares. The firstborn takes two shares, and the remaining brothers receive one share each.

Assume that Reuven has three sons: Shimon, the firstborn; Levi, his second son; and Yehuda, his third son. There may also be daughters born to Reuven, but born after the birth of Shimon.

(1) Reuven, a critically ill donor, declares, "Give $200 to my firstborn son Shimon, in accordance with his due. The donor dies from this critical illness. Traditionally, the words, "in accordance with his due," are construed to mean in addition to the share that Shimon would receive as a natural heir of the donor (as the first born).

(2) Reuven, a critically ill person, declares, "Give to my son Shimon $200 as his firstborn portion." The donor dies from this critical illness. Shimon will not receive both the $200 and his share of the assets as a firstborn son. But he retains the upper hand. He may take the $200 or the share he is entitled to receive as a firstborn.

(3) Reuven, a critically ill person declares, "Give to my firstborn son, Shimon, $200." The donor dies from this critical illness. There are two traditional views, one holding that this is equivalent to the case (1) above, and that Shimon will receive $200 in addition to his double share of Reuven's estate; the other view holds that this declaration is equivalent to case (2) above, and that Shimon will take $200 or his double portion, whichever he selects.

If the gift is to a son who is not a firstborn son, then we have two situations:
(1) Reuven, who is critically ill, declares, "Give $200 to my son Levi as his inheritance." Levi receives only $200 and no further share in the estate of Reuven.
(2) Reuven, who is critically ill, declares, "Give my son $200." The donor then dies from this critical illness. There are two views: that Levi will receive only $200, and that he will receive the $200 in addition to his regular share of Reuven's estate.

Then there is the situation of the gift to the donor's wife.
(1) Reuven, a critically ill donor, declares, "Give $200 to my wife Sarah in accordance with her due." The donor dies from this critical illness. Traditionally, the words, "in accordance with her due," are construed to mean in addition to the share that the widow would receive under the terms of her kethuba.
(2) Reuven, a critically ill person, declares, "Give to my wife, Sarah, $200 as her kethuba portion." The donor dies from this critical illness. Sarah will not receive both the $200 and her kethuba. But Sarah has the upper hand. She may take the $200 or the kethuba that she is entitled to receive as a widow.
(3) Reuven, a critically ill person, declares, "Give to my wife $200." The donor dies from this critical illness. There are two traditional views, one holding that this is equivalent to case (1) above (Sarah will receive $200 in addition to her kethuba as a widow of Reuven); the other view holds that this declaration is equivalent to case (2) above (Sarah will take $200 or her kethuba, whichever she selects).

Then there is the situation of the gift to the creditor.
(1) Reuven, a critically ill donor, declares, "Give $200 to my creditor Isaac in accordance with his due." The donor dies from this critical illness. Traditionally, the words, "in accordance with his due," are construed to mean in addition to the debt owed to Isaac; thus, Isaac will also receive the $200.
(2). Reuven, a critically ill person, declares, "Give to my creditor Isaac $200 as payment of my debt." The donor dies from this critical illness. Isaac will not receive both the $200 and payment of his debt. He will receive only the amount of the debt. Isaac does not have the choice of receiving $200 or the amount of the debt.
(3) Reuven, a critically ill person, declares, "Give to my creditor Isaac $200." The donor dies from this critical illness. There are two traditional views, one holding that this is equivalent to the case (1) above (Isaac will receive $200 in addition to the repayment of the debt); the other view holds that this declaration is equivalent to case (2) above; (Isaac will take $200).
The subject matter of this lesson is more fully presented in Volume VII Chapters 253 of"A Restatement of Rabbinic Civil Law" by E. 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

Saving a Life on Shabbat
Last week's column discussed the prohibition of extinguishing a fire on Shabbat. We should have mentioned that this prohibition, like all Shabbat prohibitions, is suspended if there is any chance of danger to life. Even if there is a doubt, we should not waver or delay to decide the halakha; the Yerushalmi says of this "One who asks in this situation is reproachable, and one who is asked is as one who spills blood" (Yerushalmi Yoma 8:5). The authorities should make clear in advance that saving life overrides Shabbat prohibitions, so that they shouldn't be consulted at the last minute when every second counts.

The sanctity of life is a momentous value in Torah law. With few exceptions, all transgressions are permitted in the case of significant danger to life, even if the danger is not certain. This is learned from the verse, "Keep My laws and My statutes, which a man will keep and live by them - I am HaShem" (Vayikra 18:5).HaShem gives us His mitzvot to live by them - not to die by them.

But the emphasis on the precedence of preserving life over Shabbat observance is particularly great. In addition to the exhortation to live by the mitzvot and not to die by them, which applies to all mitzvot, our Sages found six different sources which teach us that Shabbat prohibitions are suspended in the case of danger to life! (Yoma 85a-b)

It seems that this profusion of sources comes to emphasize a special con- nection between Shabbat and preservation of life. Indeed, many authorities consider that whereas other prohibitions are merely suspended in the face of danger (dechuya), Shabbat is actually waived (hutra).

What is the special connection between Shabbat and saving life? Rav Natan of Breslav explains that Shabbat draws all its meaning from the Jewish people who observe it. The Shabbat is called the bride of Israel. It is also called a gift to the Jewish people. The death of a Jew thus diminishes the splendor of Shabbat no less than does the performance of melakha. Rav Natan goes so far as to say that the death of a Jew is itself a "chilul Shabbat" - a desecration of the Sabbath! "Desecration" means literally a diminution of the sacred, and that is what occurs when Israel is less able to sanctify the Shabbat because of a death (Likutei Halakhot Shabbat 7:11).

(In previous columns we cited other halakhot that hint that the Shabbat draws its holiness from those who keep it. The Prisha OC 167:3b explains that this is why certain customs of Divine protection are kept on Shabbat, even though they are suspended on Seder night, the "night of watching"; we also have cited the derivation which likens Shabbat to a "city of refuge", which only protects those who seek its protection - Eiruvin 51a (see also KSA 96:12).

One of the Talmud's six reasons is: "Desecrate one Sabbath for him, so that he may keep many Sabbaths". If "keeping" Shabbat meant only refraining from work, then there is no reason to desecrate Shabbat now so as not to desecrate it later. But keeping Shabbat is itself the source of the holiness of the Sabbath; therefore, by saving a Jewish life we are ultimately adding sanctity to the Sabbath day and not removing it.

Not only rescue from physical death but even rescue from the spiritual death of apostasy justifies violating Shabbat prohibitions (SA OC 306:14; KSA 92:10). The same explanation applies. According to Rav Natan's reasoning, a Jew who denies the Shabbat is also a desecration of the Shabbat. This danger also demands that we diminish the holiness of Shabbat a bit in order to augment it greatly.
“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

MISC section - contents:
[1] Message from OU President
[2] Vebbe Rebbe
[3] Words of Wisdom; Words of Wit
[4] Candle by Day
[5] MicroUlpan
[6] Various Divrei Torah
[7] Torah from Nature
[8] From Aloh Naaleh
[9] From the desk of the director

[1] Message from Orthodox Union President
November 18, '03 • 23 Cheshvan 5764
Special Message from the President of the Orthodox Union, Harvey Blitz
Mr. Blitz, who is in Jerusalem representing the OU at the General Assembly of the UJC, traveled today to Turkey, together with other Jewish and Israeli leaders, to attend the funerals of those killed in the bombing attacks on two synagogues in Istanbul last Shabbat.
It was a cold and rainy day today as the Jewish community of Istanbul buried the six members of the community who were killed in the synagogue bombings last Shabbat. I went to the funerals with both Chief Rabbis of Israel, the Ashkenazi Chief Rabbi Yonah Metzger, and the Rishon le-Zion Chief Rabbi Shlomo Amar; the speaker of the Knesset Ruby Rivlin; two other members of the Knesset, Eli Yishai and Binyamin ("Fouad") Ben Eliezer; Rabbi Yechiel Wassermann and several other officials from the Jewish Agency; Rabbi Arthur Schneier of New York's Park East Synagogue; and Rabbi Pinchas Goldschmidt of Moscow.

The funeral service was held outdoors in the rain at the cemetery; generally, funerals are held at the Neve Shalom Synagogue, but that was now destroyed. It was poignant, to say the least, to see all around us individuals with multiple bandages, clearly covering wounds they had sustained in the bombings. The funeral itself was understated-the only speakers were the Chief Rabbi of the community, Rav Isak Haleva and a community lay leader. The speeches focused on the solidarity of the Jewish community worldwide and on the confidence the speakers had in the secure place that the Jewish community has in Turkish society.

In the afternoon, we had the opportunity to visit the site of the Neve Shalom Synagogue. It is impossible to describe the level of destruction. The synagogue had previously been bombed one day in 1986 at 9:17am, and the community had left in place a clock which had stopped at that time. Eerily, the bombing this Shabbat happened at 9:27am. There had been a bar mitzvah at the shul on Shabbat and the only thing seemingly untouched was the special chair the bar mitzvah boy used. You can imagine how that boy felt after the bombing, especially since some of his family were injured. It was therefore truly inspirational when we met with the boy, his parents and his sister, and when the Ashkenazi Chief Rabbi of Israel, Rabbi Yonah Metzger, gave him a gift of a Chanuka menora and invited him and his family to come to Israel to re-celebrate his bar mitzva at the Kotel.

I spoke to several survivors of the bombing, some of whom felt it was a clear miracle that they survived. Rav Haleva himself told me that he had dropped his siddur and bent to pick it up just as the bombing happened. The blast went over him but seriously injured his son.
Wherever I went and whomever I spoke to was tremendously appreciative that the Orthodox Union had come to share their pain and their distress, and to demonstrate our achdut (unity) with the Turkish Jewish community. I was moved by their appreciation, and by the realization that we truly are one.
I know that you joined with me when I extended to the community our heartfelt wishes for their continued welfare, our condolences to the families of those who died, and our prayers for the complete recovery of those who were injured.
Harvey Blitz

[2] 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 Shimon lent Levi $100, and then Levi worked for Shimon and deserved $100 for his work. If Shimon disputes the fee for his work, can Levi claim that the two financial obligations offset each other, and he is exempt from paying the loan, or must Levi pay back the loan and then make efforts to receive payment for the work?

A It is unclear from the question if there is an actual case which depends on the answer to this question, or if it is asked out of a thirst for Torah knowledge. We may not help one side get an upper hand in a financial dispute (see Choshen Mishpat 17). However, we have a responsibility to answer someone as to whether what he wants to do is permissible.

You present two opposite possibilities:
1) the obligations offset each other;
2) they do not offset each other, and therefore Levi (the debtor/worker) has to pay. It is likely that neither possibility is correct, as we will explain, before we get to the bottom line.

The gemara (Ketubot 110a) brings two opinions if, in a case where two people borrowed money from each other, both have to pay or neither does. The gemara explains that when the payments are totally identical, it is ridiculous to just have payment change hands. It also rules that when there is a difference between the terms of the payments, the one who has the preferable terms can demand that each pay the other according to their rules. The relatively local machloket is whether there is a difference between the payments in the given case. We see then that the two opposing obligations do not simply cancel each other out.

There are complex discussions of this rule's applications. Here is one example. If a defendant responds to an unproved claim by saying that he is unsure whether he ever became obligated, he is exempt. But if he was obligated and is unsure if he paid, then he must pay. What if he is unsure if the definite obligation was preceded by an equal obligation of his counterpart to him? The K'tzot Hachoshen (75:5) says that because of the rule that obligations do not cancel each other out, we obligate the defendant to pay the definite obligation, and he loses the doubtful counter claim. We do not say that because he may have been owed first, he may never have been obligated. The Netivot (75:5) argues that the rule of not offsetting does not apply here. He seems to contradict himself in 59:1, and the solutions are complex (see Pitchei Teshuva 75:10).

If there is no canceling, then Levi should ostensibly have to pay, as you suggest. However, the Shulchan Aruch (75:7) rules that if one responds to a monetary claim with the counter claim that the plaintiff owes him also, he is exempt if neither has proof, as in effect he denies the claim that he owes money. Doesn't this undisputed halacha contradict what we have already seen?

The answer seems to be based on the concept of tefisa (grabbing). There are times that one can "take the law into his own hands" and grab from the person who owes him in order to ensure payment. If nobody sees the claimant do so, the tefisa may even improve his chances in the Din Torah (court case) (see Shach 4:2). On theother hand, there are limitations on when and to what extent one is allowed to take the law into his own hands, for practical and moral reasons (see Tumim 4:2 and many other sources, ad loc.). The details are well beyond our scope.

However, you (and the Shulchan Aruch 75:7) describe a case where Levi does not have to grab. Rather he can temporarily withhold payment until the other party properly addresses his claims. This is permitted even though he owes money (we do not offset obligations), as withholding facilitates his attempt to receive moneyhe (thinks he) knows he deserves.

If this is a real case, we cannot rule if Levi deserves payment for his work. That needs to be worked out by agreement, or by a rav or a Beit Din, authorized by both parties to adjudicate, after hearing the claims of each.

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 (fortheEnglish 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

[3] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R' Menachem Mendel of Lubavitch would say: "The worst of all conceits is the conceit that one is a pious individual.
R' Menachem Mendel of Vitebsk would say: True fear of sin is fearing the sin itself more than its punishment.

[4] Candle by Day
Oh, to eke out an honest day's thought! - From A Candle by Day by Rabbi Shraga Silverstein

[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Most people use English or Yiddish for the following foods, but there are real Hebrew words for each.
pie - TAMLI
blintz - CHAVITIT
pancake - CHAMITA
kreplach - KISAN

[6] Various Divrei Torah
It is well known, says the Magen Avraham, that one must feed his animals before he himself eats. What is the story when it comes to drinking? We learn this from Rivka Imeinu, who offered Eliezer a drink and then offered to draw water for the camels. One may quench his own thirst first, and then water his animals.

On the issue of consulting a girl before marrying her off, commentaries note that Betuel's first response to Eliezer was, "take her". Later, Lavan said that she should be asked. The difference between the two situations is that a father can marry off his young daughter without her consent. Betuel died, however, during Eliezer'svisit. A mother and brothers cannot marry off their daughter/sister without her consent.

K'dushat Levi says that we can see a REMEZ (hint) to the custom that a CHATAN fasts on the day of his wedding from the fact that Eliezer refused food in Rivka's house. Eliezer was authorized to marry Rivka as an agent (or extension) of Yitzchak.

P'ninim Y'karim asks how it was that a person like Lavan should give such a beautiful blessing to his sister, a blessing used to this day to bless a Jewish bride.He theorizes that Lavan was aware that children often resemble the mother's brother. His bracha to Rivka was that she should produce many children who would be just like Lavan - in looks and personality.

The Gemara states that when one wants to marry a specific woman, he should investigate her brothers, because most children resemble their maternal uncles. The word U'L'RIVKA occurs twice: Once in the pasuk, And Rivka had a brother named Lavan, and the other, Eisav took wives... and they were a cause of disgust to Yitzchak and to Rivka. Say the commentaries, Rivka had a son Eisav because she had a brother Lavan.

On the other hand, the Torah points out another uncle in the context of the marriage of his sister. Aharon HaKohen took Elisheva bat Aminadav, sister of Nachson, as a wife. The same comment is made about children resembling their maternal uncle, but the treatment of the issue is very complimentary to Aharon (and to Nachshon). Of course, there is no guarantee in this regards...

Mincha, the davening that we attribute to Yitzchak Avinu is particularly important (says the Tur) because Eliyahu HaNavi was not answered, except at Mincha.

Because Shacharit is usually said before one begins his mundane daily activities, and Maariv is (usually) said when the day's work is done, it is MINCHA that is considered the davening for which one gets the greatest reward, since it usually involves cutting into one's schedule and many people are "sloppy" with Mincha.

Not only does Eliezer's name not appear in Chayei Sara at all, but it doesn't appear in Vayeira either, and only once in the whole Torah - Lech L'cha, to be specific. He is referred to as NA'AR, EVED, and ISH, and once by his G'matriya, 318 - but only once by name.

[7] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA • OKAPI
Mammal, only living relative of the giraffe looking more like a cross between a horse and a zebra. Most recent dis- covered large mammal... 1901 (previously known to natives, but not the world at large)... found only in the tropical forests of the Congo... males have skin-covered horns or knobs, like a giraffe... whereas giraffe is exclusively a browser, okapi browse (mostly) and graze... long neck (not at all as long as its cousin), long, blue-black tongue raps around branches and strips them of leaves and buds... some of the buds that okapi eat are poisonous to humans; okapi eat clay... counteracts the poison <MRMH>... longer front legs than hind, results in different kind of walking... body dark brown, creamy white stripes on rump and hind legs, white stockings on ankles... coloring camouflages it from its main predator - leopard <MRMH>. Okapi are active by day... solitary animals... single births, after 14-16 month gestation, usually in rainy season... okapi mothers are very protective of their offspring... young are fully indepen- dent at nine months old... acute hearing, not such great eyesight... longevity: approx. 30 years (in cap- tivity)... supple, long neck plus very long (and talented) tongue result in the okapi being the only mammal that can (and does) clean its ears and eyes with its tongue <MRMH>... relatively little is known about okapi... they chew their cud and have split hooves, so guess what?

[8] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Avraham commissions his trusted servant Eliezer to seek a fitting wife for his son Yitzchak. After hearing all the instructions, Eliezer turns to his master with the quintessential question: "What if I find the ideal bride, a kallah with "alle malles", but her single request is that she and her husband set up their new home close to her family?" Not once but twice, Avraham empha- sizes: "On no account shall you take my son back there!" Yitzchak must remain in the land of Israel.

Why was Avraham so adamant? Surely a committed Jew like Yitzchak would be able to set up a community with all the necessary institutions and live a full Jewish life in Mesopotamia!

We are told that when Ya'akov descended to Egypt, he sent his son Yehuda ahead L'HOROT L'FANAF GOSHNA, "to show the way before him to Goshen" (Bereishit 46:28). The Midrash, quoted by Rashi, comments on these words: "To set up a house of study from which instruction would issue forth."

The Jewish people in all their wanderings demonstrated their unique ability to establish communal institutions within a short time. Look at the American Jewish community with its magnificent yeshivot, day schools, synagogues, and mikva'ot - thriving Orthodox communities rarely seen in past generations.

Yet even today, Avraham would not be swayed. His words would again ring forth, "On no account shall you take my son back there!" Generations later, the Rabbis of the Mishnah imposed the status of ritual impurity on all lands outside Israel. Their reasoning was simple. In the Golah, Torah study may be profound, prayer may be intense, charitable behavior may be significant. Over all these wonderful elements, however, there hovers an oppressive cloud of foreign values and influence that spreads its insidious poison into our spiritual lives and those of our children.

Only in Israel does the possibility exist, difficult as it may be, to create an all-encompassing world of Torah for ourselves, our children and generations beyond.

Rabbi Sender Shizgal, Ramot, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavua

[9] Divrei Menachem
Parshat Chayei Sara invokes in us a sense of nostalgia as Avraham's help- mate passes from the annals of history. As we follow the steps in Avraham's search and acquisition of an appropriate burial place for his wife, we cannot but be impressed by the values we learn: respect for the dead, modesty in the face of hypocrisy, and maintaining the honor of others.

To purchase his chosen plot, Avraham needed the cooperation of the descendants of Chet, then the leading persona in the region. The wealthy and powerful Avraham to whom Hashem had promised the Land diminishes himself in their eyes by addressing them as, "an alien and resident in your midst". To which the Almighty responds: "Since you humiliated yourself before them, I shall make you a lord and a prince over them" (Midrash Gadol).

Avraham, sensitive to the distinguished Efron, does not ask to buy his cave outright. He implores the people of the city to act as middlemen; he ignores the fact that Efron's previous public offer of a present now became a purchase. Moreover Avraham adds the surrounding field to the acquisition which he now calls a gift,even though later he will pay prime shekels.

In this respect the rabbis taught us: The wicked promise much and perform not even little; the righteous say little but do much (Bava Metziah 87a).
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.
One More on the Mizbei'ach
The erection of the Mizbei'ach presented particular problems because no iron tools were permitted to be used in its construction. Iron could not even come in contact with the altar stones, and if it did, the Mizbei'ach was disqualified for use in the Avoda (Shemot 20:25, Devarim 27:5). The Mishna reads, "For iron was createdto shorten man's days, while the Mizbei'ach was created to prolong man's days. And it is not right therefore that, that which shortens, should be lifted against that which prolongs" (Midot 3:4). The prohibition forbidding the utilization of iron in the construction of the Mizbei'ach was later expanded to include the entire Mikdash. Iron was not to come into contact with the stones designated to be used for the construction of the Mikdash in the Mikdash area, i.e. at the building site, however iron could come into contact with the stones at the quarry. "For the house (Bayit Rishon) when it was being built, was made of stone made ready atthe quarry; and there was neither hammer nor axe nor any tool of iron heard in the house while it was being built" (I Melachim 6:7). They hewed the stones near the quarry and only upon completion, transported them to the building site. One can only wonder at the skill of the engineers and masons who shaped the stones soprecisely and were able to implement the specifications of the architectural plans with such exactitude at the quarry. "All" that remained was to fit the various elements together at the building site, like a gargantuan puzzle, without recourse to iron tools. "Both the stones of the ramp (Kevesh) and the stones of theMizbei'ach were (taken) from the valley of Beit Kerem where they were quarried from below the virgin soil and brought up as whole stones upon which no tool of iron had been 'lifted' up" (Midot 3:4). Tif'eret Yisrael explains that "the stones brought from Beit Kerem were smooth without defects". The Rambam suggests thepossibility of raising suitable stones up from the bottom of the sea (Hilchot Beit HaBechira 1: 14).

After the Destruction of Bayit Sheini, the Sages became unsure of the exact location of the Mizbei'ach in relation to the Bayit. Some posited that the Mizbei'ach stood to the north of the entrance and others thought its location was exactly in front. R. Eliezer ben Ya'akov, recalling youthful memories, contended that theMizbei'ach was positioned somewhat to the south of the entrance (Midot 5:2). Eventually all R. Eliezer's rulings pertaining to the Mikdash, came to be accepted as the Halacha and he is believed to be the author of Masechet Midot, one of our major sources of information on the Mikdash. The Gemara asks, "How did they buildthe Mizbei'ach?" and then proceeds to answer. "They brought a frame 32 (Amot) square and one Ama deep; and they brought round smooth stones - large and small. Then they brought plaster, molten lead, and pitch, melted them down and poured (the resultant mass into the frame). This was the place of the base. (This was thebase platform, the Yesod - "foundation", - 32x32x1 Amot.) Then they brought a frame 30 Amot square and 5 Amot deep and brought smooth stones… (and constructed the second platform 30x30x5 Amot - in the same manner. The top of this second platform formed the Soveiv, the circuit ledge). Then they brought a frame 28 Amot squareand 3 Amot deep and brought smooth stones… (and constructed the third platform 28x28x3 Amot - in the same manner. The top of the Mizbei'ach - the third platform - was) the place for the Ma'arachot, the wood fire(s). Then they brought a frame, one Amah square, and they brought smooth stones… and formed the horn. They didthe same for every horn" (Zevachim 54a). Tif'eret Yisrael, in his introduction to the third chapter of Midot, expresses his astonishment that the Mizbei'ach could actually be constructed this way. How could molten lead be mixed with pitch and wet plaster? The lead would immediately harden into lumps and not combine withthe other components! That large fires were constantly kept burning on this mixture of pitch and molten lead without damaging it, and causing an invalidating blemish, struck Tif'eret Yisrael as miraculous. Why didn't the intense heat of the fires cause the pitch and lead in the Mizbei'ach to melt? Tif'eret Yisrael couldonly conclude that "they must have had amazing specialized knowledge (enabling them to construct the Mizbei'ach in such a manner) which has been forgotten in recent generations."

The Mizbei'ach could be built only on solid ground. The Gemara notes, "It was taught: 'An altar of earth shall you make for Me' (Shemot 20:21). It must be joined to the earth; it may not be built over cavities or on rocks" (Zevachim 58a). Rambam explains, "It should not be built over (artificially constructed) arches and not over caves. The phrase, "'When you build an altar… (ibid 20:22) teaches us that this is not merely an optional act; it is a religious requirement (Hilchot Beit Ha- Bechira 1:13). "Of whole stones shall you build the altar of the Lord your G-d… (Devarim 27:6). Slight cracks or defects in one stone could invalidate itand require its removal, but the other stones were not invalidated. "But if iron came into contact with 'part of the Mizbei'ach' (more than one stone) then the entire altar is invalidated" (Midot 3:4 - See Bi'urei Hagra). Tif'eret Yisrael (ibid.) expresses his amazement that the Kohanim themselves did not invalidate thealtar. "Even if you say that the implements that they used on the altar were of copper and that only contact with iron (and not other metals) invalidates the Mizbei'ach… and since the Gemara in Zevachim notes that iron knives were used in close proximity to the altar, how were the Kohanim able to be soooooo careful that the iron knives never touched the Mizbei'ach? Here one may see how very conscientious the Kohanim were and how very trustworthy they must have been…"

"They used to whiten (and repair) the Mizbei'ach twice a year; once before Pesach and once before Sukkot. R. Yehudah Hanasi (the redactor of the Mishna) said, 'They whitened it with a cloth every Shabbat because of the blood" (Midot 3:4). Tif'eret Yisrael notes, "They would clean the Mizbei'ach with a damp cloth saturated with whitener in honor of Shabbat. The Mishmar, the division of Kohanim on duty… also cleaned the Mizbei'ach from the blood that had been 'thrown' during the entire week." Tif'eret Yisrael in his introduction, wonders how the Kohanim, who were constantly scraping the top of the Mizbei'ach with their "shovels and hooks, year after year" managed not to damage the top layer of stones and thereby invalidate the altar. "The secrets of G-d (are revealed) to those who fear Him" is his conclusion.

"R. Johanan and R. Eleazar both said, While the Beit HaMikdash still stood the Mizbei'ach used to effect atonement for a man, but now when the Mikdash no longer stands, a man's table makes atonement for him" (Menachot 97a).

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 #93. 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.
As I've said before, besides the wonderful sefer by R' Nissan Sharoni that has been the main source for this column, are the wonderful comments of several readers, which have greatly enhanced this column over the many months it has been running.
Here's a comment from AA, which may or may not be tongue-in-cheek:
In response to the difference between VAYIKATZ and VAYIKETZ: While I have no textual proof for this, could the reason there is a slight linguistic difference be because Noach was drunk? It is VAYIKETZ NO'ACH MI'YEINO, while I think the other examples are all from regular sleep - ¸VAYIKATZ YAAKOV N'SHNATO AND VAYIKATZ PARO V'HINEI CHALOM:
And DK/BE writes on the DOT in the ALEF issue (and something else)...
I agree that in the word:(V'YA-DIR) there is a very brief pause between the ALEF and the DALET. This is accomplished by lengthening the time spent on YA, or perhaps with an extremely short silent pause between YA and DIR.
I do not agree that it is a "glottal" pause. www.dictionary.com define "glottal catch" as "an effect produced upon the breath or voice by a sudden opening or closing of the glottis (the opening between the vocal cords at the upper part of the larynx)". That would you mean that you pronounce it: V'YA-A-DIR or V'YA-EH-DIR, with an "almost" syllable between YA and DIR. But the SH'VA (under the ALEF) is necessarily NACH, as in the word: NECHMAD; only in this case, there is an ALEF over the SH'VA NACH, which contributes no sound at all. The difference in pronunciation between V'YA-A-DIR and V'YA-EH-DIR(that is, V'YADIR with or without the ALEF-SH'VA, but other than that with the exact same NIKUD) is that when spelt with the ALEF, the DAGESH in the DALET is KAL, so that its effect is only to make the DALET hard, (that is with a D sound, rather than TH as in 'then'). When V'YADIR is spelled without the ALEF, the DAGESH in the DALET is CHAZAK, which means that in addition, it has the affect of doubling the DALET. Therefore, in this case (that is, with no ALEF-SH'VA) you wouldn't have to elongate the V'YA of V'YADIR to close the first syllable.
(Ed. note: It took me three readings to understand DK's point, so if you didn't follow on your first reading, don't be discouraged - read it again, slower.)
Back to DK's comments...
On another topic: In BIRKAT KOHANIM, there are five poly-syllabic words ending in -CHA or -KA. The first of these is pronounced MILRA, and the other 4, MIL'EIL. Most Kohanim I've heard get them all wrong. Perhaps you might comment. Also, note that in the word Y'VA-RECH'CHA, the CHA is emphasized, and there is a secondary(lighter) emphasis on the Y'VA.
Thanks, DK, and I think I will comment. (I think we've done this before, but it doesn't hurt to repeat. This presentation is for Kohanim, for the SHALI'ACH TZIBUR who calls out the words for the Kohanim, and can often guide them to correct (or incorrect) pronunciation), and for parents who bless their children.
Y'VARECHECHA HASHEM V'YISHMARECHA: Y'EIR HASHEM PANAV E'LECHA V'CHUNECHA: YISA HASHEM PANAV E'LECHA V'YASEM LECHA SHALOM:
Three p'sukim; 15 words.
First word - accent on the last syllable. Third word - accent on the RE (next to the last syllable). 7th & 8th words - next to the last syllables. ei-LE-cha and vi-chu-NE-ka. 12th word, ei-LE-cha again. Follow the TROP marks for correct stresses.

Parsha Pix
An oldie with new additions.
Top-left: 400 silver pieces was the price that Avraham handed over to EFRON (represented here by the pencil - IPARON, but without vowels, it's the same as EFRON) for the cave and the field of MACHPEILA.
Avraham came to eulogize Sarah and to cry. The word V’LIVKOTAH is written in a Sefer Torahwith a small KAF. There it is, under the pencil - a small kaf, a.k.a. a demitasse spoon.
G-d blessed Avraham BAKOL, with everything. There is an opinion that this blessing included a precious gem that had miraculous curative powers. That’s it under the B”H.
Eliezer’s search is represented in several elements in the ParshaPix.First the speech-bubble with the chain in it stands for VAYOMAR, and he (Eliezer) said, which is read with a SHALSHELET (chain), the most elaborate of TROP notes. And the BARUCH HASHEM in the upper-right corner was said by Eliezer. (Lavan also says something almost like it - B'RUCH HASHEM.)
Then, of course, is Dakva’sscene of Rivka at the well (spring) watering Eliezer’s camels.
To the right of the camels is one of the gold rings Eliezer gave to Rivka.
The Xed out turkey platter represents Eliezer’s refusal to eat before he had completed “business”. Good thing, too, because Lavan had poisoned the food (see poison symbol). This wasLavan’s first attempt to eradicate the not-yet nation to come from Avraham through Yitzchak.
The CHUPA at the top is for Yitzchak’s marriage to Rivka (and also Avraham’s marriage to Ketura).
The gift box can be the gifts that Eliezer gave Rivka and her family, as well as the gifts Avraham gave to the children of the “PILAGSHIM”.
The word TEREM appears eight times in the Torah, twice in Chayei Sara. That’s the Terem logo on the right side of the Pix.
The bottle of NEVIOT water is for the sound-alike of the first born of Yishma’el.
There are two dots forming a SH'VA - this is a sound-alike for a grandson of Avraham's via Ketura.
the haftara is represented by the three animals at the bottom of the PP, mentioned repeatedly in the haftara as the animals that Adoniyahu slaughtered.
The chair with a question mark is also from the haftara - Bat Seva and others wondering who will sit on David's chair (throne) after he dies.
The arrow?

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 alsopresentedforcall-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 (Lech L'cha) TTriddles:
[1] Sort of the only couple in the Torah eligible for Egged's green ones
[2] Michaihu said it similarly, but from the other end
[3] Preview for 25/9-2/10
[4] Yitzchak, his haftara parallel, and who?
[5] Solve for x: x, x, 700+x, 300+x, 200+x, 800+x: Who? What? Who? Who? What? Who?
[6] Rosh Yeshiva for nearly 40 years until it was closed by theRussian government in 1892. What's his connection to Irit/Idit?
[7] Although this TTriddle is number [7] of Vayeira, it is really [8] of Lech L'cha. Except it didn't make it into Lech L'cha's issue. Didn't want to save it for next year, so it became a Lech L'cha TTriddle in the Vayeira issue. Got it? What is the most appropriate Zmira for Shabbat Parshat Lech L'cha?
[8] plus 3 elements from the Parsha Pix (not counting the dugong or whiskey).

And the envelope, please...
[1] Egged’s green ones refer to both the monthly bus passes as well as the bus punch-card for senior citizens. As a couple, the Torah tells us that Avraham and Sara were Z’KEINIM, old.
[2] Identical p’sukim in Melachim Alef (22:28) and Divrei HaYamim Bet (18:27) tell us that Michaihu said: SHOV TASHUV... (if) you will return... This two-word phrase is similar to the angel’s saying SHOV ASHUV... I will return... The phrases differ from one end of the ALEF-BET to the other. ALEF for the angel and TAV forMichaihu.
[3] 25/9 is NOT September 25th, but rather the 25th of the real ninth month, Kislev. As is 2/10 the second of Tevet. That range of dates, of course, is Chanuka. (In some years, Chanuka ends with the 3rd of Tevet; it depends upon the length of Kislev - if it has it’s “regular” number of days, 30, then there will be two daysRosh Chodesh Tevet, the 6th and 7th days of Chanuka, and Chanuka will end on the 2nd of Tevet - as it does this year. If Kislev is short - 29 days - then there is only one day Rosh Chodesh Tevet - the 6th candle - and Chanuka ends on the 3rd of Tevet.) The preeview is found in the haftara of Vayeira and the miracle ofthe oil as brought about by Elisha HaNavi on behalf of the widow and son of one of the “Bnei Nevi’im”.
[4] Of Yitzchak in the sedra, it says: VAYIGDAL HAYELED, and the boy grew up. His counterpart in the haftara is the son of the Shunamit, of whom it says VAYIGDAL HAYALED. The only other occurrence of this phrase is about Moshe Rabeinu.
[5] x=45. Believe me, it is easier to make this kind of TTriddle than to solve it. I knew that x is 45, but I’m not really sure how you are supposed to figure that out. YYW did. Anyway, that’s the first part of the TTriddle. Now we need to search Tanach for ARBA’IM VACHAMISHA, 45. The first x is for the 45 righteous peoplethat Avraham hoped could be found in Sedom in order to save it and the neighboring cities from destruction. The next 45 is found in Melachim Alef (7:3) - the number of pillars in the construction of BEIT YAAR HALVANON, the house of the forest of Lebanon. So that’s the first Who and What. In the 23rd year of the reign ofNevuchadretzar, his captain of the guard, Nevuzaradan exiled 745 Judeans, among 4600 exiles. Another Who. In the book of Ezra, there is reference to 345 “B’nei Yericho”. Another Who. Also in Ezra, in the long second chapter that details those who returned to Jerusalem and Judea from Bavel, there is mention of 245 mules.Another What. In a similar account of the Return to Zion in the book of Nechemia (Ezra-Nechemia is considered a single book of Tanach), there is a list of family groups, among whom are 845 people of Bnei Zatu. The final Who of the TTriddle. (Bnei Yericho are mentioned again in this same chapter of Nechemia.) What mighthave been included in this TTriddle, but wasn’t, is the one ARBA’IM V’CHAMEISH, the 45 years that Yehoshua refers to (Yehoshua 14:10) since Moshe had told the people that their children would receive the Land... Yehoshua mentions that he was now 58 years old. With Avraham asking about 50, 40, 30, 20, and 10 righteous people,the number 45 was sort of unusual enough to prompt the computer search that shaped this TTriddle. To complete (I think) the 45s, we find CHAMISHA V’ARBA’IM in the censuses of the people Bamidbar. In the first count, GAD had 45,650. In the later count, BINYAMIN has 45,600 and NAFTALI has 45,400. I think that’s it for 45in the Tanach.
[6] The Rosh Yeshiva for nearly 40 years of the Yeshiva of Volozhin until it was shut down by the Russian government was HaRav Naftali Yehuda Tzvi Berlin, popularly known as the NETZIV. That acronym as a word is found in Vayeira as in what happened to Lot’s wife when she turned back to look at the destruction of Sedom.She became a NETZIV MELACH, a pillar of salt. In Midrashic sources, she has a name - either IRIT or IDIT (Iris or Edith?).
[7] This is a TTriddle I meant to ask last week, and I didn’t want to hold it for next year, so I put it into this week’s TT. One solver went for KI ESHM’RA SHABBAT, since its stanzas spell AVRAHAM (initial letters). But that wasn’t the solution. Because then it could be a TTriddle for this week, too. The intended answeris BARCH KEIL ELYON. As in BARUCH AVRAM L’KEIL ELYON.
[8] There are five elements in the ParshaPix that represent sons of Nachor, Avraham’s brother. Last year’s repeats are the DUGONG, an herbivorous marine mammal, native to tropical coastal waters of the Indian Ocean, Red Sea, and southwest Pacific Ocean and having flipperlike forelimbs and a deeply notched tail fin. In modernHebrew, the dugong is TACHASH, the name of one of Avraham’s nephews. The other one from last year is the bottle of whiskey for BOOZE. Neither of these is part of this TTriddle. The three that are: at the top of the ParshaPix between the bull and the UGOT is the scarecrow from the Wizard of Oz. Oz in Hebrew is UTZ, anothernephew of Avraham. Then there is a chef or cook. TABACH. Same spelling as nephew TEVACH, different pronunciation and a nicer connotation than TEVACH. And here’s the more farfetched one. Container of a flammable liquid which represents an arsonist. In Hebrew, GECHAM. Similar to GACHAM, another son of Nachor from Reuma.
And that’s it. Winner this week (so far, there could be others) is YYW.

This week's TTriddles:
[1] Identical words ban whom from what?
[2] Avraham, Yishmael, Yitzchak, Yaakov, and who?
[3] Rivka and the Three Queens
[4] Eliezer, Yonah, Koresh, Nechemia
[5] x to find her; 3x from son to son
[6] People from here are early risers

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

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

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

Israel Center Cafe: Delicious meals and snacks, soups, sandwiches, salads...Under the supervision of <-Israel Mehadrin, Located on the lower level of the Israel Center, Hours: Sun.-Thu. - 10:00am - 3:00pm, plus... Catering for all occasions by Schocketino Catering on and off the premises • Home entertaining made easy withour selection of beautiful platters: cheese, fish, vegetable, fruit, deli, cake, OU and Mehadrin hashgacha.To order call Chaim at: 058-551-538

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

Yankel Winet z”l Torah Tape Libraries including the Israel Center Torah Tape Library and the Aish HaTorah Tape Library at the Center• Sunday, 11:00am-1:00pm, 3:00-5:00pm; Monday - Wednesday, 10:00am-1:00pm

ANNOUNCEMENT • to all community organizations in Jerusalem • To help avoid clashes of major events among different organizations, please callIta Rochel at the Israel Center, (02) 566-7787, ext. 204

OU Israel Center Family Counseling Service, For appointment call: 066-443-532

For your information: Over the years of Torah Tidbits, the typing and layout have been done with several different programs. For more than a year now, TT has been prepared with DavkaWriter, and the program just gets better and better. Davka’s contact in Israel: 991-2718.

Torah Tidbits are available on the internet on the OU’s website www.ou.org/torah/tt. You can download all of it at once or whatever sections you want. Palm version too.

The OU Israel Center on the internet! Torah Tidbits has been on the internet for a few years. Its pages are part of the OU’s website, and can be found at www.ou.org/torah/tt; We are pleased to announce the newest addition to the OU website The OU Israel Center; This new site is part of the OU’s website too.You can accessthematwww.ou.org/israel/ic; Please note: You can go from the Torah Tidbits site to the Israel Center site and vice versa. You can go from either Israel Center site to the OU’s homepage and vice versa. Here’s your assignment, should you choose to accept it. Check out the OU Israel Center’s website. Check out the TorahTidbitswebsite. And check out the OU’s main site (www.ou.org) where you can explore the many facets of OU activities and programs, access dozens of Torah shiurim and sites, Kashrut, audio, video... and much more.

If you are a member of the Israel Center...Thank you; If you were a member and your membership lapsed...Please renew; If you’ve never been a member...Please join

As of Rosh HaShana 5764, yearly membership for couples (even if one of the two does not frequent the Center) is 250NIS. Membership for a single person is 180NIS per year. Life membership remains at $500, with payments possible. Contact the Center for details of membership benefits. • Membership includes lower rates for all Israel Center programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox Union’s popular quarterly magazine - You can cut and send this form to us atP.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the details and arrange credit card payment by phone or email to trochel@netvision.net.il;Specialnoteto TT readers who do not regularly participate in Israel Center activities (or never): You actually do participate in an Israel Center activity... called: Torah Tidbits; Many people feel that just for Torah Tidbits alone, it’s “worth it” to become members of the Israel Center.We hope you feel that way too.

NESTO • Native English Speaking Teen Olim
This week,Shabbat Parshat Chayei Sara Senior NESTO is havinga Shabbaton in Ofra
Next week Tuesday November 25th, NESTO is having a Rosh Chodesh Concert; “Chaim Dovid” • All you guys are invited and more than welcome; Tuesday nightat 6:00pm: FREE for members, Non-members : only 10NIS, We can’t wait to see you there!! (here)
Shabbat Shalom, Yehoshua:068345914, Tanya:055249983

Sundry
Your tax-deductible support for the Malki Foundation / Keren Malki helps us enable quality home-care for seriously disabled children in Israel. Ph. 058 853317 • www.kerenmalki.org • In loving memory of Malka Chana Roth HY"D murdered in the Sbarro bombing, 9 Aug. ‘01

Religious senior couple need to rent Kosher apartment in Riverdale, NY vicinity - Chanukah to end of January. references available.
Also want to rent our Kosher deluxe 2 bedroom, 2 bath apt. in Rechavia, Jerusalem. Private heating, all AMerican appliances. Swimming pool in building. at the same time as above.
Call: 02-561 7590, ritansy@netvision.net.il. In New York: 718-884-4259 (leave message)

Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. We will be happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and Thursdays. Call Batya atTheTravelDesk of the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il

THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt bypressing2right away and leaving your message sooner.

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

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

Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!

KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or theIsraelCenter.

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

LAST CALL
The next Israel Center In-House Shabbaton • Shaabat Parshat TO-L’DOT, November 28-29; 220NIS members (non-members add 10NIS), Guest Speaker: Rabbi Shmuel Klitsner, Davening by Chazan Binyamin Munk and Sons (Carlebach-style and light chazanut), Kabbalat Shabbat with B'Nevel Quartet conducted by Netanel Zelovsky; Shiurim, Divrei Torah, catering by Schocketino, wonderful camaraderie • Whenyou call to reserve, remember to discuss housing options, dietary requirements, seating arrangements... • For reservation and/or further details, call (02) 5667787 ext. 204 • Candle lighting 4:00pm, Mincha 4:05pm

Thursday, December 11th, Leaving the Israel Center at 7:45pm; Rare & Special Opportunity; Private showing of a magnificent Judaica Collection • This collection has not been shown in many years, and might not be for more to come. Among the many exquisite silver ceremonial objects are: Chanukiyot, SederPlates, Mezuzot, candlesticks, Kiddush Cups, Havdala Sets and many more treasured works of art lovingly gathered from all over the world over a period of many years; Hear the fascinating and intriguing stories behind this amazing collection • Limit: 25 participants; Donation 75NIS • Coffee & Cake • Proceeds of the evening will go towards the purchase of Tefillin for the Israel Center's Gesharim Bar Mitzva Program, Join us for this unique evening • Participants will be led on a short walk to our special destination

EIN GEDI • A Dream Vacation Come True; 4 days - 3 nights: MON-THU, December 15-18, '03 (Leaving Monday 9:30am • returning Thursday afternoon), Free bathing at the Spa including mineral & mud baths; Magnificent Magical Botanical gardens on premises; Covered Sweet Water Pool; Full and varied program – Tiyulim - shiurimincl.tour of the cactus garden, health lectures, exercising • Mehadrin with Eida Chareidis and Rav Landau productsand a full-time Mashgiach on the premises • 249NIS p.p. per night (if you stay 3 nights); 269NIS p.p. per night (for 2 nights); 279NIS p.p. for a one night stay • Exclusive beautiful deluxe room 299NIS p.p. per night • Prices are for double occupancy – half board (breakfast and dinner - lunch 30NIS extra) • For Monday’s lunch, you must order this meal when you sign up, or it will cost 35NIS., Single supplement available • Price includes transportation from & to the Center for those who sign up for the whole tiyul; Rooms have fridge, "kumkum", coffee, tea, cookies, crackers; Ein Gedi Botanical Gardens are the only national botanical gardens in the world that have people living in them! • 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.

Jerusalem Gold, Jerusalem, valid Nov. 23-28
465NIS per couple, B/B

Renaissance, Jerusalem, valid November 23-28
2 night midweek package, 800NIS per couple per night, B/B

Grand Beach, Tel Aviv, valid NOV 28-29
SHABBAT: 615NIS per couple, F/B

Astoria, Tiberias, valid NOV 23-28
2 night MIDWEEK package: 650NIS per couple H/B

Neptune, Eilat, valid Nov. 23-30
3 night package: 920NIS per couplet, B/B

Rimon Inn, Tzfat, valid Nov. 23-27
MIDWEEK: 390NIS per couple per night, B/B

Nes Amim Guest House, Western Galil
2-night package (Nov. 23-27): 600NIS per couple, B/B

Blue Weiss Spa, Netanya, valid Nov. 23-27
MIDWEEK: 435NIS per couple per night, H/B

The Seasons, Netanya, valid Nov. 23-27
3-night MIDWEEK package: 1160NIS per couple, B/B

The Seasons, Netanya, valid Nov. 27-30
3-night SHABBAT PLUS! package: 1470NIS per couple
Thursday-Friday, H/B + Shabbat, F/B + Sunday breakfast

Habat HaBaron, Zichron, valid Nov. 23-27
MIDWEEK: 440NIS per couple per night, B/B

Kinar Classic Hotel, valid Nov. 20-22, 27-29
SHABBAT, F/B + Thursday night or Motza'ei Shabbat, H/B:
Deluxe room: 1310NIS per couple

Rimonim Galei Kinneret, valid Nov. 23-27, Nov. 30 - Dec. 4
Includes 1 treatment per person, 1075NIS per couple per night, H/B

Carmel Forest Spa, Tzfat, valid Nov. 23-27, Nov. 30 - Dec. 4
2-night MIDWEEK package: 1470NIS per couple, F/B

Sheraton-Moriah, Eilat, valid Nov. 23-27
MIDWEEK: 390NIS per couple per night, B/B

Chanuka special, Inbal, J'lem Dec. 19-21, Friday to Sunday morning
1650NIS per couple, H/B,

Chanuka special, Kibbutz Lavi Dec. 21-25
2-night Midweek package, H/B: 1270NIS per couple, new wing

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 TT594
The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J. Abrams • Orthodox Union • Jerusalem World Center and incorporates classes & lecturesof the OU Israel Center's Project Yedid, JCA, and the Jewish Values Education Institute.
"Regular" classes & lectures - 20NIS members, 25NIS non- members. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single. Programs of the Center are partially funded by the Jewish Agency for Israel or the UJC

Shabbat Day
Shabbat Afternoon Shiur, 3:00pm, Mincha at 4:00pm, minyan permitting (the 3:00/4:00 time will stay until and including Vaychi) • Shabbat Parshat Chayei Sara, 20 Cheshvan, Nov. 22nd; Dvar Torah & a Play on Parshat HaShavua with Yaacov Peterseil

Motza"Sh, November 22nd, 8:30pm • Letters of Light; Discover the Secrets of the Hebrew Letters by Mendel Weinberger

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
5:30 Maariv (thru Tevet)
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
Gentlemen: Watch for details 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). If you'd be interested, call us at 566-7787 ext. 207.

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
1130am (men & women) Parshat HaShavua with Rabbi Binyamin Wolff • Shprintzee Herskovits' class will resume IY"H on November 30th
7:30pm •Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary, Now studying: From Adam to No'ach & the Bnei Elokim with Rabbi Chaim Eisen
Sunday, November 23rd, 8:00pm • The Good News about Depression and the Orthodox Jewish Family by Rabbi Dr. Josh Mark, Author of Returning To Joy: A Jewish Self Care Guide To Overcoming Depression; "Rabbi Joshua Mark has made a major contribution with his book,Returning To Joy." — Rabbi Dr. Abraham J. Twerski, MD • Books will be on sale and Dr. Mark will be available for signing

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) • Rambam’s 13 Principles • Rabbi Zev Leff
11:36am (men and women) • Jewish History series: Rabbi Akiva until the War with Trajon with Dr. Henry Goldblum
11:36am (women) • Rabbi Yissocher Frand on the Cure for Jealousy 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, November 24, 12:30pm • Lunch and Video: “Lessons from the Book of B'reishit” 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
Mondays (and Wednesdays) 2:00pm, Hebrew-reading Ulpan with Chani Abramson
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: 5:20-7:20pm 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
NEW! Mondays 7:00-8:30pm • Jerusalem Congressional Task Force, Meet and discuss ways in which to communicate with U.S. Congress people abroad concerning vital issues of the day in Israel of which they may not be aware
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, Dec. 1, 7:30-9:00pm • http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
8:30pm • AM SEGULA; “Curing the Jewish Heart” series with Eli Yosef, Historical overview of the Exile and Redemption

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; Halacha, Hashkafa and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
9:00am • Haftara: "The lips of the kohein shall safeguard knowledge" with Dr. Hayim Abramson
9:55am • The Secret of David HaMelech with Dr. Hayim Abramson
10:50am • Parshat HaShavua with Rabbi Mordechai Spiegelman
11:55• 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
Video and Lunch • Tuesday, November 25th, 12:30pm • “We Dare Not Despair” by Rabbi Yissocher Frand
Tuesday, November 25th, 8:00pm • Rabbi Reuven Zeigler on "The Family Redeemed", based onRabbi Joseph B. Soloveitchik's approach to the Jewish family

Wednesday
9:00am • Dr. Aviva Zornberg on Parshat Hashavua
10:45am • Rabbi Macy Gordon on Toldot: Leaders and Followers
Starting Wednesday, December 3rd: Rabbi Sholom Gold on the Kuzari
Also... Coming Soon - Rabbi Macy Gordon on Sunday evenings
9:30am • Towards More Meaningful Davening with Dr. Joel Luber
Lunch and Video • Wednesday, November 26th, 12:30pm • “Rivka & Yitzchak” by Rabbi David J. Derovan
(Mondays and) Wednesdays 2:00pm; Hebrew-reading Ulpan with Chani Abramson
Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us!
3:00pm • women in Tanach; Guided Chavruta study 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, November 26th, 20:00 • Root & Branch Association (in cooperation with the Israel Center): "New Revelations from the Bible Codes", Illustrated Lecture by Professor Eliyahu Rips Math Dept. Hebrew U.; Introduction: Rabbi Dr. (physics) Yochanan Spielberg • Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
8-10pm • Aliya Counseling with Miriam Bass
Tofa'ah • Extend the celebration of Rosh Chodesh, Join us for an evening of song & dance • WED, November 26, 8:30pmEve of2 Kislev5764; Musicby womenfor women, 25/30NIS

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

Israel Center In House Shabbaton, Shabbat Parshat TO-L'DOT

For Single Men & Women Over 30 • "Thanksgiving Dinner"on Friday Night 28 November followed by Shiur & Oneg Shabbat; Even more delectable than"A Charlie Brown Thanksgiving", Sponsored by Ezer Kenengdo Matchmaking and The OU Israel Center, Only 85NIS per person, Reserve by Nov. 26 — 75NISp.p. • Call the Center to reserve/pay(02)566-7787 x 204, Call Ezer Kenegdo Matchmakingfor additional info (02) 566-6039 • Only pre-paid guests will be admitted

Motza’ei Shabbat, November 29th, 8:30pm; Redeeming Captives even at the cost of Releasing Terrorists: A Halachic/Torah perspective on this sensitive issue by Rabbi Efraim Sprecher

Sunday, November 30th, 4:00pm • Healing & the 10 S'firot by Yaakov Gerlitz, Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital

Tuesday, December 2nd, 7:30pm • Who angers or disappoints you? How should they change? Learn The Work of Byron Katie a simple method of self-inquiry that can change your life. Workshop facilitated by Dr. Moshe Dann For more information: www.thework.org

Wednesday, December 3rd, 18:00-22:00 • Root & Branch Association (in cooperation with the Israel Center); Rabbi Michael Ber Weissmandel z"l Memorial Evening

Mondays Dec. 8 & 15; 12:30-1:45pm • Jewish Arts and Crafts. Call 5667787 x 261 to register

SINGLES in their 20's & 30's - TUE Dec 9, 7pm: "Must I Forfeit My Individuality to be a Good Mate?" Insights by best-selling author, Gila Manolson at the Israel Center, 35NIS incl. refreshments • Ezer Kenegdo Matchmaking (02) 566-6039

Chosen People to the Chosen Land • Aloh Na'aleh in conjunction with the OU Israel Center • CPCL #19 • Shabbat Parshat Chayei Sara 5764, contact: aloh-naaleh@aaci.org.il
This monthly feature is geared towards encouraging Aliyah... AND encouraging veteran and new Olim to become more involved in encouraging and easing the Aliyah of others.

The Silk Road to Israel
Last spring the Jewish Values Education Institute of the OU Israel Center hosted Prof. Xu Xin of Nainjing University who spoke before a capacity audience about the Jewish Diaspora in Kaifeng, China. A week earlier he had lectured before the Root & Branch Association on Israel-China relationships. Bar Ilan University presented him with an honorary doctorate for introducing Jewish scholarship in China.
Prof. Xu Xin described the conjecture surrounding the dates of arrival of the first Jews in China. The first documented proof is a 7th century letter written on paper (produced only in China) in Judeo-Persian. Later documents indicate that Jewish Persian merchants traveled the Silk Road to China for trade, introducing cotton-cloth

Settling on the Yellow River in Kaifeng, the observant Jewish community flourished for nearly a millennium. European Christians discovered the community in the 17th century. They described the Jews as abstaining from pork, observing synagogue practices and festivals, and following the laws of Moses. After generations of floods, missionaries, and a lack of rabbis, the Jews integrated into Chinese society and assimilated in the 1840's. Today, remnants of the community include a street in the Jewish quarter called the "Sect that Teaches the Scriptures".

What makes the story of the Kaifeng community so compelling? Perhaps this minute Jewish Diaspora attracts interest because of its survival for nearly a thousand years in isolation from mainstream Jewish centers.

The following trends are evident in the history of the Kaifeng community: Success beyond their numbers - in government positions and financial circles, a thriving communal life with virtually no anti-Semitism, a place of refuge, dual loyalty, Christian involvement in the community, intermarriage and assimilation, and disappearance of the Jewish community.

Sounds familiar? Except for the last point, these features are similar to those that describe the American Diaspora. The largest, most influential Diaspora in the world today generates much discussion on its history, culture and its future survival. The study of the tiny Kaifeng community, hidden away for hundreds of years in a most improbable location, shows us about the survival and disintegration of Jewish communities.

A major difference between the two Diasporas concerns the centrality of Israel. For the Jews of Kaifeng, the idea of a central place for Jews in the land of Israel was only in the stage of prayers. For American Jews, Israel has been a concrete, feasible place to channel those prayers into action.

Israel is central to the public life of American Jewry. Most American Jews are profoundly grateful for Israel's existence, understanding its importance to their own existence. Israel is there to attempt the rescue of Jews throughout the world. Israel is there to develop educational programs to stem the tide of assimilation. And Israel is there to welcome American olim who come out of choice to best ensure the survival of the Jewish people.

An option not available to the Kaifeng community.

Eretz Yisrael in Our Sources
The three who inherit a portion of olam haba are these: the one who lives in Eretz Yisrael, the one who raises his son to Torah learning, and the one who makes havdalah over wine when Shabbat ends. - Pesachim 113

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.

Here to Stay
nspiring 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.

Moshe Gruber of Merkaz Shapira came on Aliyah in 1996 from California. He recounts his attitude to the changes bought upon by his Aliyah as a young teen.

When I came to Israel, I had been learning Hebrew in school in America for seven years. This gave me the ability to communicate in Hebrew. But of vital importance, was the fact that I was confident that I could communicate with anyone. It was a very simple conviction. If there were words that I didn't know, it wasn't really important at all; it was clear to me that I could speak with anyone. Shortly after arriving, I went to the makolet to get cinnamon, without the word for cinnamon. And I was perfectly calm about the whole thing.

I was confident and comfortable with being who I was, realizing that this person would certainly succeed in the new situation he was in. I didn't erase who I was, or the foundation level framework of my life - quite the contrary: I very simply continued being precisely who I was. That includes being open to change, and even enjoying new things, like any young kid does. But not to the degree of becoming something brand new, or creating from the ground up, but rather assimilating new things into my existence at a simple comfortable rate.
Some stories on that point. I had always been a diligent student. So I continued. From the inscription written by my Rav in the Sefer he gave me at the end of my first semester in Israel: "Despite the difficulties with the language, nothing stood between you and success in your studies. Continue in the same way."

Another story on changing. During that first year, a friend took me one evening to the local shul. Three or four kids, from eight to tenth grades, including my friend, had a chavrusa every evening with a bachur from a big Yeshiva nearby.

They were learning Sanhedrin. I had learned Gemara in school before, but that was about all that was familiar. Every other part was new. Yet I stayed, becoming a fixed part of the group, and I'm still close with the bachur we learned with. Learning with them became an integral part of my life, for all its newness. I thinkthe experience really changed who I became.

Today, I learn in a big Yeshiva in Yerushalayim. HaShem tells us through the prophet Yishayahu that the state to which Am Yisrael must bring the world is "For from Zion will go forth Torah and the word of HaShem from Yerushalayim." In my Torah, my learn- ing, I'm building that. I can really feel how the learning I do is a part of that.

Merkaz Shapira by David Magence Licensed Tour Guide
Merkaz Shapira, a community located in the Judean Lowlands, was named in memory of Moshe Chaim Shapira (1902-1970), a signer of Israel's declaration of independence. He was a Mafdal member of Knesset and a government minister serving from the first Knesset until his death.

Until the War of Independence, an Arab village here named Suafir, is believed to be the site of biblical Shafir, mentioned in connection with Sancheriv's invasion of Yehuda (Micha 1:11). Thus the name "Merkaz Shapira" is also a play on words, based upon the ancient name.

Merkaz Shapira is approximately equidistant from Masu'ot Yitzhak and Ein Zurim. Formerly, these two Gush Etzion kibbutzim were captured by the Jordanians on the original Independence Day. Those kibbutz members who were fortunate enough to survive the battles during the War of Independence spent about 9 months as prisoners of war in Jordan. Once released, they could not return to the original kibbutzim (which were Jordanian-occupied), and instead rebuilt in this area.

Merkaz Shapira is home to the Ohr Etzion educational complex, headed by Rabbi Chaim Druckman. The name "Ohr Etzion" commemorates the original Jewish communities of Gush Etzion. The institutions include high school and hesder yeshivas as well as Israel's only religious military dormitory (a high school which provides pre-military training and whose graduates enter officers training courses upon induction).
Achuzat Etrog is a relatively new community of about 250 dati leumi families, located right next to Merkaz Shapira.

Learn how to motivate your friends and relatives to consider Aliyah
Attend this important conference
Aloh Na'aleh's 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
Chaya Passow, Chairperson - Elana Rozenman, MC
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, Bnei Akiva, OU Israel Center,Council of Y.I. Rabbis, Yavneh Olami, Tehilla

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

[The Parshat Chayei Sara Homepage]
[The TORAH tidbits Homepage] [How to use TORAH tidbits]
[About The OU/NCSY Israel Center] [About TORAH tidbits]
[www.ou.org]