Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #599 • Ranges are for THU-THU, 30 Kislev - 7 Tevet, December 25 - January 1
Candle lighting - 4:07*pm
Havdala - 5:23pm (Rabbeinu Tam - 6:00pm)
Earliest Shacharit 5:42-5:45am
Sunrise - 6:37-6:39am
Sof Z'man Kri'at Sh'ma - 9:07-9:10am (8:19-8:22am)
Sof Z'man Shacharit - 9:58-10:01am (9:26-9:29am)
Chatzot (halachic noon) - 11:39 -11:42pm
Mincha Gedola (earliest Mincha) - 12:09-12:12pm
Plag Mincha - 3:38 - 3:42½pm
Sunset - 4:46½ - 4:51pm (4:41-4:46pm)

Shabbat times for other cities: (Mikeitz)
Candles city Havdala
4:22pm Raanana 5:23pm
4:22pm Beit Shemesh 5:24pm
4:22pm Netanya 5:23pm
4:21pm Rehovot 5:24pm
4:03*pm Petach Tikva 5:23pm
4:21pm Modi'in area 5:22pm
4:24pm Be'er Sheva 5:25pm
4:22pm Gush Etzion 5:23pm
4:21pm Ginot Shomron 5:22pm
4:06*pm Maale Adumim 5:22pm
4:13pm Tzfat 5:19pm
4:23pm K4 & Hevron 5:24pm

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-this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).
It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...
Sunday is the 3rd of Tevet, an unusual date in the Jewish Calendar. In 74.5% of years, it is the day after Chanuka, and Tachanun is said. But 25.5% of the time, it is the last day of Chanuka, and, of course, Hallel is said.
The Molad of Tevet was this past TUE at 6:18pm. First opportunity for Kiddush L'vana is technically Friday evening - but we don't say K.L. on Leil Shabbat (unless it is the very last op in a month).
Therefore, first op for K.L. according to Minhag Yerushalayim (3 full days after the Molad) is Motza"Sh Chanuka, Dec. 27
For the 7-day opinion, first op will be Tuesday, Dec. 30th, after 6:18pm.
Those who say K.L. only on Motza"Sh will have another op on Motza'ei Shabbat Vayigash, Jan. 3.
Last op - 12:40am, early Wed. Jan. 7th.

Lead Tidbit
Our Amazing "Bnei Vina"
In the YUD stanza of Maoz Tzur, the one about Chanuka itself, we sing about the
victory over the Y'vanim and the miracle of the oil. We conclude by acknowledging our Sages, "those who possess deep understanding", for establishing an 8-day holiday of Song and Jubilation.
If we look at how Chazal shaped certain aspects of Chanuka (and Purim), we can see the BINA they possessed at work.
Their choice of 8 days for Chanuka is not just because it took 8 days to get a new supply of oil, and so there was an 8-day miracle. The concept of 8 days (and the number 8 in general) makes an important statement for Judaism and the Jewish People: We live in this world and are part of nature, but we have a spiritual goal and aspiration to sanctify our lives through the observance of mitzvot and to rise above nature. Torah says that. Brit Mila says that. And the victory of the few over the many... and the Torah people over the scoffers says that too.
Chazal placed a high premium on Pirsumei Nisa, publicizing the miracle, because the Greeks forced those of us who remained faithful to Torah and Mitzvot into hiding, and stripped away Torah and Mitzvot from those of us who chose to Hellenize. Even more than the declarations we make at the Seder with Matza and Maror in our hand, the nightly lighting of the Chanuka candles, and the brachot we recite on that lighting, and the preferred location and timing of the lighting, all combine to make a loud and clear declaration, not just that a Great Miracle Occurred Here, but that the Jewish People and Judaism live!

Sedra-Stats
10th of 54 sedras; 10th of 12 in B'reishit
Written on 254.6 lines in a Sefer Torah
The sedra is a single, long (the longest in the whole Torah) Parsha (P'tucha, open)
146 p'sukim - ranks 8th (5th) tied with B'reishit
2022 words - ranks 3rd (2nd)
7914 letters - ranks 2nd (first)
Mikeitz's p'sukim are unusually long for a big sedra. That's why it is so high in the rankings for words and letters.

Mitzvot: none of the TARYAG (613)

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. In this case, you will find just one parsha notation. As mentioned in the STATS section, this entire sedra is one single long, very long parsha. P'tucha, as a matter of fact. Only one other sedra is a single parsha, and that would be Vayeitzei, which is a S'tuma, and is shorter than Mikeitz.

Kohen - First Aliya - 14 p'sukim - 41:1-14
[P> 41:1 (146)] Two years have passed since the wine steward had promised to tell Par'o about Yosef. Extra years of languishing in prison, for putting too much faith in a human at the expense of complete faith in G-d (and possibly creating a Chilul HaShem in Yosef's case, because of who he was).

Let's take that point one step further. In "normal" circumstances, a person in Yosef's position should take steps to get himself out of prison by asking the wine steward (or whomever) to help. But in this case, we can see that the Sar HaMashkim spoke condescendingly about Yosef, calling him a NAAR IVRI. This probably means that he relished the idea that the "boy" relied on him to get out of jail. This, after giving G-d credit for the dreamm interpretation. We can imagine that in Yosef's particular situation, his asking the Sar HaMashkim for help would not be the right way to go.

Par'o has two dreams - 7 emaciated cows consuming 7 fat cows without showing the effect of their "meal", and 7 scorched ears of grain consuming 7 fat, good ears. These dreams upset him very much. He summons his counselors who fail to ease his mood with their unsatisfactory interpretations.

The wine steward remembers Yosef and approaches Par'o with his story. "With us there was this Jewish kid..." Par'o orders Yosef's removal from prison and Yosef is prepared to meet Par'o.

SDT Rashi points out (actually, he curses) that wicked people, even when they are acknowledging good that was done on their behalf, will belittle those to whom they owe a debt of gratitude. The Wine Steward refers to Yosef as a NA'AR (connotation of a fool), IVRI (a foreigner who doesn't belong amongst us), EVED (a slave unworthy of leadership).

SDT There is a Tradition that Yosef was "remembered" on Rosh HaShana and removed from prison to the palace of the king. What happened to Yosef was part of the Divine Plan for enslavement and subsequent redemption of Bnei Yisrael. Perhaps, this gives Rosh HaShana one of its claims to be called ZEICHER LI'TZI'AT MITZRAYIM, commemorative of the Exodus, as we say in Kiddush (besides the fact that the Plagues began on Rosh HaShana, and actual slavery ended then).

SDT When Yosef was brought before Par'o, the Torah tells us that he shaved. Rashi says that it was a sign of respect to royalty. Some say that Yosef was a NAZIR, and he did not drink wine or cut his hair. Nonetheless, he shaved for Par'o.

Levi - Second Aliya - 24 p'sukim - 41:15-38
Par'o tells Yosef about his dreams (making some significant changes which Yosef corrects, thus signaling to Par'o the Divine origin of his dream interpretations). Yosef tells Par'o that his two dreams are in fact a single message from G-d of His intention to bring seven years of plenty which will be followed by seven years of devastating famine. The years of plenty will not even be remembered (unless measures are taken to properly prepare for them). The doubling of the dream indicates that the events are soon to occur. Yosef suggests what to do during the years of plenty to prepare for the famine. Par'o is highly impressed by the godly person, Yosef.

There is an impressive list of parallels between the story in this sedra and Megilat Esther. Specifically, in Par'o's treatment of Yosef and Achashverosh's instructions to Haman about how to parade Mordechai through the street. The textual similarities are extensive.

Shlishi - Third Aliya - 14 p'sukim - 41:39-52
Par'o, convinced that Yosef is the wisest person around, appoints him as viceroy over all of Egypt. Par'o gives Yosef his royal ring and special garments (again garments!) and parades Yosef through the streets so that the Egyptians will know of the authority the king has given Yosef. Yosef is given A-s’nat as a wife.

(Some say that she was Deena's daughter.) At age 30, Yosef is master over Egypt. A-s’nat bears Yosef two sons, before the years of the famine - Menashe and Efrayim.

Note that Par'o acknowledges that G-d is the source of Yosef's wisdom. Apparently, not all Egyptian rulers had the disdain for the G-d of Israel that a successor of this Par'o had many years later. Although it is worded in the form that a "new king arose who did not know Yosef", we can see that it was also G-d that the new king chose not to know. This phenomenon seems to be repeated in Jewish History. Of relevance to the Chanuka story is the attitude towards G-d and the People of Israel of Alexander the Great compared with some of his successors.

R'vi'i - Fourth Aliya - 23 p'sukim - 41:53-42:18
The seven years of plenty end and the famine begins. All neighboring countries are devastated by the famine, but Egypt has prepared well. Yosef manages the distribution of food supplies and amasses great wealth for Par'o.

Meanwhile, Yaakov, aware that there is food in Egypt, sends "the brothers" to buy provisions. (Only Binyamin remains at home.)

SDT The Torah says that Yaakov SAW that there was plenty... Rashi asks: What is the meaning of SAW; would not HEARD be more accurate? Rashi answers that Yaakov SAW in a prophetic-like vision that there was plenty in Egypt. Rashi adds that this was not full, clear prophecy, as Yaakov still did not SEE that Yosef was on the scene. A prophet sees only what G-d wants him to see, and understands only that part of a vision that he does see.

SDT The Gemara in Taanit says that Yaakov and family were still well-supplied with food at this stage in the famine. Yet he sent them to Egypt, rather than inflame the jealousy of others. When others have not, it is improper to flaunt what you have.

Yosef sees his brothers, recognizes them, (they do not recognize him,) and remembers his dreams. He treats them harshly and accuses them of being spies. They deny the charges and tell Yosef of their family history and honorable intentions.

SDT Rashi says that the brothers (unknowingly) uttered a true, prophetic statement saying "WE are all the sons of one man". Consciously, they were talking about themselves. But the statement is very true when Yosef is included - We are ALL...

Yosef proposes a test of their sincerity - they must bring their younger brother down to him. He locks them up for three days to "think things over".

The Baal HaTurim points out that the phrase VAYISHTACHAVU LO, and they (the brothers) bowed to him (Yosef) has the same numeric value (772) as B'CHAN NITKAYEIM HACHALOM, with this, the dream (Yosef's) was actualized. TT adds that VAYITNAKEIR ALEIHEM, And he (Yosef) acted like a stranger to them (the brothers), is also 772. Part of what Yosef did to complete the Divine plan expressed by his dreams, was to hold back in revealing himself for a while. SHEVA SHANIM, 7 years, a significant feature of this episode, is also 772. What does it all mean? YGIAGAM.

G’MATRIYA
[SDT] B'ZOT - with this you shall be tested. Yosef said that the children of Israel will be tested B'ZOT. B'ZOT = 2+7+1+400 = 408. The three major "tools" to achieve forgiveness from G-d are T'FILA, T'SHUVA, TZEDAKA. This is what we say in Musaf of Rosh HaShana and Yom Kippur. Some machzorim have another set of words printed above these three. They are not said, but they are there. Prayer = KOL (voice). Repentance is aided by TZOM (fasting). And TZEDAKA is performed with MAMON (money). Each of these three words is numerically equal to 136. 100+6+30 = 90+6+40 = 40+40+6+50. The identical G'matriya of these synonyms speaks of an equality of significance in the quest for Divine forgiveness. Add them up and you find 136+136+136 = 408. B'ZOT TIBACHEINU - This is how we are tested - with Prayer, Repentance, and Acts of Kindness are the Children of Israel tested.

Chamishi - Fifth Aliya - 35 p'sukim - 42:19-43:15
Yosef tells them that one of them shall remain as a hostage (Yosef selects Shimon, so as to split the dangerous team of Shimon and Levi) and the others are to return to Canaan to bring "the little one" down to Egypt. The brothers express sincere remorse for what they had done to Yosef (considering their present predicament as a punishment for that). Reuven says the equivalent of "I told you so". All are unaware that Yosef is listening and understanding their conversation. Yosef goes off on his own and weeps (for what he is putting his brothers through). Yosef commands that their bags be filled with food and that their money be returned to them as well.

When each brother opens his sack, he is frightened to find his money there. They return to Yaakov and report to him what has happened.

Yaakov laments the loss of Yosef and now Shimon and announces that he will not risk losing Binyamin as well. He refuses to permit his sons to return to Egypt, in spite of (or because of) Reuven's ridiculous suggestion that his own sons be put to death if anything happens to Binyamin.

SDT The Gemara says that the curse of a wise (righteous?) person, even when made conditional, comes true (in some way or other). Reuven offered that his sons should die if Binyamin is not returned. The offer was refused. Binyamin did return to his father. Nonetheless, Reuven said something he should not have said. His "two sons" are seen as referring to two famous descendants of Reuven who DID die - Datan and Aviram. One has to be exceedingly careful of what one says!

The famine in Canaan intensifies and Yaakov finally agrees to entrust Binyamin into the hands of Yehuda for the return trip to Egypt. Yaakov gives them twice as much money as they will need and sends gifts of the finest spices to the "Egyptian leader". Yaakov blesses his sons; they return to Egypt and present themselves to Yosef.

Shishi - Sixth Aliya - 14 p'sukim - 43:16-29
Yosef sees Binyamin and tells his attendant (probably Menashe) to prepare dinner for them all. The brothers fear the summon to Yosef, convinced that it has to do with the returned money from the previous trip. They tell Yosef what had happened in order to forestall his anger. Yosef asks them about their aged father.
The brothers bow to Yosef, thus again fulfilling the essence of his dreams (and this time it includes Binyamin). Yosef sees Binyamin, asks about him and blesses him.

Sh'vi'i - Seventh Aliya - 22 p'sukim - 43:30-44:17
Yosef is having a hard time controlling his emotions. He cries in private again, washes his face and returns to the brothers. At the dinner he seats his brothers in age order (which alarms them - "How could he know?"). He gives them gifts, more to Binyamin.

(Yosef was creating the potential for jealousy so that the brothers would be put into a similar situation as previously. This sets the stage for "complete" repentance.)

He next orders that food and their money be put into their respective sacks and that his (Yosef's) special cup be placed among Binyamin's baggage.
He sends the brothers on their way to Canaan, and then sends his "man" after them to accuse them of stealing the cup. The brothers are appalled by the accusation and pledge that if the cup is found with them, the "guilty" party shall be put to death and the others would become slaves to Yosef. Yosef offers to enslave only the guilty one; the others would be free to go. The search reveals that Binyamin has the cup. Yehuda, as spokesman, offers that all should become slaves. Yosef insists that only Binyamin should remain; the others should return to their father.

Deja vu all over again! Once again, the brothers can go to Yaakov - without one of Rachel's sons and claim extenuating circumstances. This sets the stage for the possibility of real T'shuva. Will the brothers see this as an opportunity to save themselves and claim that they were powerless to do anything, or will they stand up to this enigmatic ruler of Egypt and be prepared to fight for Binyamin? And this time, it would be easier to do, because they did nothing wrong.
In classic "cliffhanger" style, the parsha ends with this question. One must stay tuned to the same station, same time next week, for the answer.

Maftir from second Torah40 p’sukim - Bamidbar 7:54-8:4
Maftir is read from a second Sefer Torah. This one is the longest Maftir there is. We've got. Added to the 146 p’sukim of the sedra, we read more p’sukim than any single-sedra Shab- bat. Ironically, Miketz-ZotChanuka has more p’sukim than Naso, the longest sedra, by adding most of its Maftir from Parshat Naso. The doubles of Matot- Mas’ei, Chukat-Balak, and Vayaqhel= P’kudei also out-pasuk the reading of Zot Chanuka and its Parshat HaShavua.

There was a period of 12 days during the inauguration of the original Mishkan, when each tribe's leader brought gifts to Chanukat HaMizbei' ach, the dedication of the Altar. The Torah reading for each day of Chanuka corresponds to the NASI of the day from the original "Chanuka" (so to speak). Since there are only 8 days of Chanuka, on the 8th day we read the gifts of day 8, and then we continue with days 9, 10, 11, and 12. Then we read the itemized summary of the gifts, which completes chapter 7 in Bamidbar, the longest chapter in the Torah. Then we add the first 4 p'sukim of B'ha'a'lo't'cha, the portion of Aharon tending the Menora in the Beit HaMikdash. The parallels to the Chanuka story are so strong; this is no far-fetched connection.

Haftara - 11 p'sukim -M’lachim Alef 7:40-50
This haftara is read only 18% of the years, because that’s how frequent a two-Shabbat Chanuka is. (By the way, it isn’t the rarest haftara, because the regular haftara of Mikeitz is read only when we have Chanuka run from Friday to Friday - i.e. first candle on Thursday evening - and that is only a 10.1% occurrence. There is actually a rarer haftara than that - we’ll tell you some other time.)
Actually, the haftara is more common than it would seem, since it is also the haftara of Vayaqhel - sometimes.
The Haftara tells us of the special Menorahs (10 additional ones) that Shlomo HaMelech had made. They flanked the "original" Menora in the first Beit HaMikdash. The focus on the Menora reminds us of the Chanuka story, and that is why we read this Haftara. Between last week and this, we cover the first and second Batei Mikdash. Now, G-d, bring on the 3rd!

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 215 (Gifts - part XVII) • Gifts Causa Mortis of a Proselyte
Maimonides (Rambam) writes in Hilchot De'ot (6:4) that "When one loves a convert who has come to rest under the wings of the Shechina (Divine Presence), he fulfills two commandments (mitzvot)":

(1) the commandment to love one's neighbor, and
(2) as the Torah states, "You shall love the proselyte..." (Devarim 10:19).

G-d sets the example first, however, by telling us that "He... loves the proselyte..." (Devarim 10:18). Thus, we are commanded to love the convert just as we are to love Him (Devarim 10:20).

We find in tractate Baba Mezia (59b), "Our Rabbis taught: He who wounds the feelings of a proselyte transgresses three negative injunctions, and he who oppresses him infringes two... It has been taught Rabbi Eliezer the Great said, Torah warned against the wrongdoing of a proselyte in 36 or, others say, 46 places." (See also Devarim 24:14)

All Israelites for all future generations stood at Mount Sinai when the Torah was given. R. Acha the son of R. Raqba, asked R. Ashi, "What about proselytes?" He answered, "Though they were not present, their guiding stars were present." R. Eliezer said, "Whoever befriends a proselyte is con- sidered as if he created him" (Gen. Raba 84:4).

Maimonides, in his introduction to the Mishneh Torah, states that some of our greatest Sages in Jewish history were descendants of proselytes such as Shemaya and Avtalyon (the teachers of Hillel), Rabbi Akiva, Rabbi Meir, and his student Onkeles, the official translator of the Torah into Aramaic. The list goes on. Proselytes in all generations, including the present, have made a tremendous religious impact on Judaism. One needs only to look around us today to see the remarkable contributions they make for the entire community.

This lesson continues the topic of gifts causa mortis, gifts made in contemplation of death. The gift of a proselyte differs from gifts made in contemplation of death by other Jews.

The Rabbis made gifts causa mortis similar to inheritances - if heirs cannot inherit, then the gift causa mortis to such a person also fails.

According to halacha, a proselyte becomes as a newly born person, that is, at the moment of conversion he has no heirs nor does he have legal relationships with his former family. Unless he bears children after he converts, he has no inheritors since offspring born to him before he converted are no longer considered his children. Thus, he cannot make a gift causa mortis to his former relatives. For example, if his children converted at the same time, before or after he converted, they are still not considered his legal relatives. This law alleviates the possibility of people permitting sons born or conceived before he converted to inherit his assets.

Sylvester and Mary, non-Jews married to each other, conceive a child together. Thereafter, the couple converts to Judaism (before the baby is born) at which time Sylvester adopts the name Avraham and Mary adopts the name Sarah. Soon after their Jewish wedding, Sarah gives birth to a baby boy whom they name Yitzchak. Yitzchak, however, is not Avraham's legal heir since he was conceived as a non-Jew. Avraham then becomes critically ill. Since Yitzchak cannot inherit from Avraham, he cannot receive a gift causa mortis. (Avraham can give Yitzchak a gift of a healthy person, if they comply with the requirements, such as having Yitzchak perform an act of acquisition on Avraham's assets or by kinyan.)

Considering his ill health, can Avraham give a gift causa mortis to anyone else besides his son Yitzchak? There are two opinions related to the validity of this gift. One opinion holds that the gift is valid, even if given to another proselyte; the second denies the legality of this gift causa mortis, regardless of the donee's identity.

If the proselyte conceives a child after conversion, he now has heirs. He may then make a gift causa mortis to any person, including a child conceived or born before he was converted.

Although a critically ill proselyte cannot give a gift causa mortis to a son conceived (or any other person for that matter) before his conversion, he can make an admission that he owes money to anyone (whether or not the donee is Jewish), including his son to whom he could not give a gift causa mortis. The admission may be that he owes money to that person or that he holds an object belonging to him, even though, as with all admissions, it is known that the admitter does not owe the debt.

A related question relates to gifts causa mortis by a person born out of wedlock. (In Jewish Law), being born out of wedlock does not make a person a bastard. Instead, in halacha he is called a shetooki, or "one who is silenced." When asked to identify his father, he is silenced or silent. Since his father is not known and he dies without any descendants alive, he is heirless. Even if his mother names the father, the situation does not change.

Occasionally in halacha, her naming the father is believed. Nevertheless, these situations have nothing to do with the laws of gifts. If the father is known and she states that he is Jewish, then there are heirs through the father. An opinion exists, however, that his status regarding gifts causa mortis is the same as that of a proselyte and cannot be valid. If the father is known (if the mother names him and he admits to being the father), then a shetooki can make a gift causa mortis. Another opinion states that the shetooki is the same as any other Jew regarding his authority to make a gift causa mortis.

The words of the proselyte will be adhered to under the concept of fulfilling the wishes of the dead if the criteria are present for such compliance, such as the assets held in the possession of a third party.

Another dissent holds that even if all criteria for the meritorious act of fulfilling the words of the dead are present, the concept does not apply to proselytes.
The subject matter of this lesson is more fully discussed in Volume VII Chapter 256 of A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email: orders@gefenpublishing.com and via website: www.israelbooks.com and 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
Zot Chanuka
(Special name for the 8th day of Chanuka)
Many parallels exist between the holidays of Chanuka and Sukkot. The basic parallel is that both are holidays of eight days, but the likeness runs much deeper.
According to one early source, the holiday itself was modeled on Sukkot. At Sukkot the soldiers were in the field and were unable to observe the holiday; when they conquered and purified the sanctuary they observed a new holiday, which was like a second Sukkot. (Maccabees II:10:6, mentioned in Arukh HaShulchan 670:5.)

Beit Shammai draw a significant halakhic parallel, explaining that the number of lights diminishes one each night, from eight to one, on the analogy of the bulls sacrificed at Sukkot, whose number diminishes from thirteen on the first day to seven on the last. (Shabbat 21b. Beit Hillel do not necessarily dispute the analogy to Sukkot, only the likeness of the lights to the bulls.)

The Mishna indicates that Bikurim (first fruits) can be brought until Chanuka; one understanding is that this is the very end of the olive harvest, which begins around Sukkot. (Bikkurim 1:6.) This suggests that Chanuka and Sukkot have a reciprocal relationship similar to that of Pesach and Shavuot, which correspond roughly to the beginning and end of the barley harvest. The Midrash states that the offerings of Kayin and Hevel were either at Chanuka or Shavuot, implying a similar relationship. (Bereshit Rabba on 4:3.)

The Sefat Emet writes that the likeness to Sukkot is the basis for another unique halakhic aspect of Chanuka: the existence of a distinct "mehadrin" (beautified) level of observance. We strive to beautify all mitzvot, but generally this augmentation is merely quantitative and doesn't involve a distinct way of fulfilling the mitzva. But on Chanuka, "hidur" means that we add one light each night. This reminds us of Sukkot, where the quality of "hadar" or beauty is not just an advantage in the commandment of the four species but is actually an inherent aspect of the mitzva. (Sefat Emet 5640, citing Rav Yaakov Meir of Gur. "Hadar" in four species: see Mishnah Berurah 645.)

According to this analogy, we can see the last day of Chanuka as a likeness of Shemini Atzeret, a distinct holiday that comes at the close of Sukkot. The last day of Chanuka is also considered in some ways a distinct holiday, which is known as "Zot Chanuka" after the Torah reading for this day.

According to Beit Shammai, the halakhic parallel is complete: On Shemini Atzeret we offer only a single bull; this can be likened to the single light lit on that night according to the approach of Beit Shammai. The seventy bulls offered during Sukkot correspond to the seventy nations, who are also bidden to celebrate this holiday (Zekharia 14:17). The single bull offered on Shemini Atzeret corresponds to Israel; on this day we commune alone with HaShem (Rashi Vayikra 23:36). The diminishment of the lights, like the diminishing number of bulls, corre- sponds to the waning power of alien ideologies that gradually leave the stage until only the pure light of Torah belief is left.

According to Beit Hillel we can draw the parallel similarly. The first seven days commemorate the waxing radiance of the light of Torah, the pirsumei nisa that spreads the light of our faith to the entire world. After seven days this process is complete, as a seven day cycle indicates perfection and comple- tion. The eighth day adds a special distinct level of enlightenment and sanctity that is unique to the people of Israel. Our religion strives to spread the light of holiness to the entire world, to create a true brotherhood of mankind. Ultimately we will be successful in this challenge. The eighth day of Chanuka reminds and reassures us that even when we succeed, the uniqueness of our people will never become superfluous. We will always maintain our special distinct holiness as the "nation of priests" (Shemot 19:6).

“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, and submit your own Qs — www.jewishethicist.com or www. aish.com


Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi’im Rishonim) by Dr. Meir Tamari
“Kiddush Hashem”(Shmuel Alef 31:3-6)
We taught the world the whole concept of Kiddush Hashem, of Martyrdom. Starting from the martyrdom in the days of the Maccabees, passing throughout the countries and the centuries of our history down to our own times, we have shown that there is Sanctification of G-d's Name through living but also through surrendering even life itself. It is true that life is sacred in Judaism so that saving a life takes precedence over most mitzvot, however, there is nothing, no matter how important, which is unlimited. Some times there are things that are even more important than life and call for sacrifice. Therefore, there is a mitzva of Kiddush HaShem, one that is obligatory on all Jewish men and women, irrespective of their status or the country or the century in which they live. We are familiar with the 3 mitzvot - idolatry, adultery and bloodshed - for which martyrdom is required rather than transgression; and even ordinary mitzvot demand this at times when their non-observance are made by others, a matter of persecution and ideology. The converse of such Kiddush HaShem is behavior - economic or social - that brings shame and disgrace on His Name; even recourse to a non-Jewish legal system may be considered a Hillul Hashem since it is a derogatory statement of His Law. However, the manner of Saul's death on Mount Gilboa introduces a new perspective into our concept of Kiddush HaShem.

"The Philistines fought against Israel, and Israel fled before them and fell slain in the Gilboa... And Philistines slew the sons of Saul. And the battle went hard for him... And Saul said to his armor-bearer, 'draw your sword and pierce me'. The armor-bearer would not for he was very afraid [to kill the Lord's anointed]. Therefore, Saul drew his own sword and fell on it".

Here Saul committed suicide, an act that is forbidden even under the 7 Noachide laws, let alone to Israel. The covenant that G-d made with Mankind after the Flood permitted killing for meat but limited their right to kill wantonly and to murder. However, in Genesis, (9:5) we read, " Your blood which belongs to your souls will I demand"; Our Rabbis under- stood this to refer to those who take their own lives (Bava Kama 9b). It would seem that Saul transgressed this, yet we find that the halakha uses his death as the example of justified suicide. "Blessed are they who take their own lives when forced, as did Saul, the King" (Tur Yoreh De'ah 345). Traditionally, this has been taken to refer to those who died in order to sanctify His Name, by not yielding to demands that they reject G-d. However, if we understand this new perspective on Kiddush HaShem, it is not difficult to see just how Saul not only fits this pattern, but actually is the first person to do so.

What lay in store for the first king of Israel, were he not to kill himself but fall into the Philistine captivity? Death? No, as Saul him- self describes it, "Lest these uncircumcised come and pierce me and abuse me". That is exactly what happened and it is reminiscent of what happens to the political victims of regimes in the Middle East of today. On the morrow of the battle, the victorious Philistines came and stripped the dead Israelites. When they found the body of the dead king, they decapitated him, stripped his armor and sent them on show to the towns about. Finally they hung his body on the walls of Bet She'an as a memorial.
Knowing what happened when they had possession of the dead king of Israel, we can well imagine the veritable circus of the show trial, bodily abuse and public execution that would have happened in the towns of the Philistines had Saul been taken prisoner alive. Their purpose was always not only to mock Saul but the nation that he led and now was defeated, to be subjected to their conquerors. That, however, was not the real issue. Israel and G-d are so connected that the fate of the nation has always been reflected in the attitudes of the other nations to HaShem. The Philistines felt that they had not defeated only Israel but their G-d, who, as it were, was shown to be powerless to save them. Saul by his suicide prevented a greater desecration of His Name.

This view of the national suffering or disgrace as a Hillul HaShem, was the argument that Moshe used when G-d threatened to destroy Israel, both after the sin of the Golden Calf and of the Spies; "Because HaShem lacked the ability to bring this people to the Land... He slaughtered them in the desert". According to the prophet Ezekiel, Israel living in galut is a desecration of G-d's Name and so He will redeem them not because they repented of their sins nor because it was the appointed time, but only for His Name's sake and honor (36:20-23).

Rabbi Shlomo Goren, found halakhic sanction for the suicides at Massada, in the action of Saul on Mount Gilboa. Saul sanctified HaShem's Name by not giving the Philistines the chance to ridicule Him through the national defeat. They denied the Romans the chance of parading their bodies in triumph through the streets of Rome, in mockery of the G-d of Israel.

This is the eighteenth installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
[1] Vebbe Rebbe
[2] Words of Wisdom; Words of Wit
[3] Candle by Day
[4] G'matriya
[5] MicroUlpan
[6] Torah from Nature
[7] From Aloh Naaleh
[8] From the desk of the director

[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanimanddayanimto 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 My three-year-old son mischie- vously turned off and back on the dining room lights on Shabbat. Were we allowed to continue eating in the room?
A Your question raises standard Shabbat questions, which we will address briefly, along with a rarely discussed question about melacha (forbidden work) done by a child on Shabbat. We will not discuss the contentious question of when, if ever, it is permitted to have a child do something on Shabbat that is forbidden for an adult (see Orach Chayim 343).

The prohibition of receiving benefit from melacha done on Shabbat arises in the Talmud in two contexts. One is as a k'nas (injunction, penalty) on a Jew who violates Shabbat, so that he will not benefit or will even lose from desecrating it (see Ketubot 34a and Shulchan Aruch, Orach Chayim 318:1). The second is not to benefit from melacha done by a non-Jew on Shabbat on behalf of a Jew, even though the non-Jew did nothing wrong. Rashi (Beitza 24b) says that it is an intrinsic (rabbinic) problem of benefiting from the melacha of a non-Jew on Shabbat. Tosafot (ad loc.) explains it as a concern that if a Jew gets used to benefiting in such a way, he may come to ask the non-Jew to do the work for him in a forbidden manner. What about a child's melacha?

No injunction is appropriate regarding a child, who is halachically no worse (and is likely better) than one who violates Shabbat accidentally, even if he has reached the age of chinuch (serious education). (We will leave that issue alone, as a three-year-old, even one who "knows" about Shabbat, is beneath the age of chinuch.) The question is only whether the prohibition on benefit, lest one come to ask the child to do melacha, applies. What do the sources say?

The gemara (Yevamot 114a), in discussing whether one has to prevent a minor from doing what is an aveira for an adult, brings the following story. Someone lost keys in the public domain on Shabbat and was, thus, forbidden to retrieve them. Rabbi Pedat suggested that small children be taken to the area to play, so that they might find and retrieve the keys. Tosafot (Shabbat 122a) asks that, whether or not one can let a child take the keys or has to stop them, it should have been forbidden to benefit from the keys, as in a case that a non-Jew had retrieved them. Tosafot answers that it was permitted because the children brought the keys without having the needs of others in mind. (When non-Jews do melacha for themselves, Jews may benefit from it). The Magen Avraham (325:22) infers from here that if a child does melacha for someone else, it is forbidden to benefit from it. The Pri Megadim (ad loc.) explains that it is because of a fear that the adults will not think it is a big deal to ask the minor to do the melacha, which is forbidden (see Yevamot, ibid.). One leniency that can be implied from Tosafot is that if the child brings more than he needs, then we do not have to fear that the extra amount is considered for others, as we do by a non-Jew (see Magen Av. ibid. and commentaries).

Let's go back to your case. If your son turned the lights off and on in one act of mischief, then it was all done for his own purposes, and there is no problem of receiving benefit. But perhaps he shut them and, after regretting the situation that everyone was sitting in the dark, decided later to put them back on to improve the situation for his family. In that case, there should be a problem, because we look at the turning on as causing benefit for others, even if he hoped it would save him from punishment. However, without reviewing all the laws of benefit from melacha on Shabbat, let us recall one rule. Any use of a room that one could have had, even with difficulty, without the melacha is not considered forbidden benefit (Shemirat Shabbat K'hilchata 30:58). Most homes have enough light that, even if the dining room lights go off, it is possible to eat the meal. Thus, the only question was probably about reading, and it depends on the circumstances.
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 (fortheEnglishversion) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
R' Zvi-Elimelech of Dinov would say:
"Why didn't our Sages institute the reciting of a blessing before giving tzedaka, just as they instituted blessings before so many other mitzvos?

"The answer is that if giving tzedaka would have required a blessing in advance, the poor would all have died of hunger. A poor man would come along and ask for tzedaka. The person who had been asked would first go to wash his hands before the blessing, and if he was a Chasid he would first go to the mikveh. Then he would recite the L'shem Yichud and recite the blessing - and by that time, the poor man would have died."

When R' Samson Raphael Hirsch was the Rav of Frankfurt, he was paid in advance every three months. In his will, he left instructions that his family should refund to the community the pay for the period between his death and the end of the quarter.

Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit;, and "Wisdom and Wit" — available at your local Jewish bookstore (or should be).

[3] Candle by Day
We begin to see what a delicate thing a thought is when we become conscious of the fact that the slightest, most imperceptible distraction can cheat us of it. - From A Candle by Day by Rabbi Shraga Silverstein

[4] G'matriya
Here's a g'matriya discovered while "fooling around" with Torah Education Software's "Torah Codes".
NES GADOL HAYA PO, a great miracle happened here. Aside from the "regular" g'matriya, in which ALEF = 1, BET=2... TAV=400, there are other types of g'matriya. E.g. ther is "full g'matriya", in which the value of a letter is gotten from the full spelling of the letter. ALEF is spelled ALEF-LAMED-FEI = 1+30+80=110. BET is BET-YUD-TAV = 412. etc.
Go back to the sentence represented by the letters on the (Israeli) dreidel. NES =NUN-SAMACH = NUN-VAV-NUN, SAMACH-MEM-CHAF (in other words, spell NES and then spell out each letter of NES). NES = 226. GADOL = 603. HAYA = 32. PO = 87. Total full g'matriya, of NES GADOL HAYA PO is 948. Searching Tanach for phrases with value of 948 found 811 phrases, including ZOT CHANUKAT HAMIZBEIACH. Appropriate, or what?!

When the Jewish people recognize that NES GADOL HAYA PO (a great miracle occurred here), they proclaim, as they did with Eliyahu HaNavi, HASHEM HU HA-ELOKIM; HASHEM HU HA-ELOKIM. These two phrases are G'matriya Twins (258).

[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
How do you sayCORKSCREW in Hebrew? In fact, when you are asking your Hebrew- speaking friends, don't tell them the English word and see if they know it in either language. And as a further challenge, try to describe a cork- screw to your friends without using your hands. Bet you have a tough time with that too. Anyway, corkscrew in Heb. is MACHLEITZ. The root of the word is the same as as for rescue and extricate. When you use a Machleitz, you rescue the wine after extricating the cork. And how does
pioneer fit in?

[6] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA
GAUR
(rhymes with flower), large wild ox of SE Asia, having a hump like ridge on its back. GAUR, a.k.a. SELADANG, formal name: Bos gaurus, thought to be the largest of the wild cattle... bulls may measure more than 6 ft (1.8m) at the shoulder and weigh more than a ton. The coat in both sexes is generally dark brown, but the lower legs are white to tan. The strongly curved horns sweep backward & inward... horns are found in both sexes. There is a dewlap (fold of loose skin hanging from the neck) under the chin which extends between the front legs... shoulder hump which is especially pronounced in adult males... native to hilly, forested districts of India, Myanmar (formerly Burma), and Malay Peninsula... roams about in hilly country in small herds during the day, descending to the lowlands for fresh grass morning and evening. Gestation: 275d... usually single birth... Breeding takes place throughout the year, though there is a peak between December and June... Life span: about 30 years... Diet: grasses, shoots and fruit... Because of their size and strength, and since the Indian tiger is now almost extinct, they have few predators other than man. However, they are an endangered species.

Another closely related animal, the semidomesticated GAYAL of Myanmar, is slightly smaller than the gaur. Some authorities believe that it is merely a domesticated version of the same animal. Another related species, the KOUPREY, was not discovered until 1936 in central Cambodia and is one of the rarest mammals on Earth (maybe as few as 250 individuals...

[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
After they fail to recognize him, Joseph accuses his brothers of being spies: "You are spies, to see the nakedness of the land you have come" (Bereishit 42:9). Hidden in this accusa- tion, writes the Shelah Hakadosh, is a reference to the future sin of the spies in the desert. Your children, the spies sent by Moses to report to him from the Land of Israel, heads of the tribes that will descend from you, will speak ill of the Land of Israel. My descendant, Joshua, on the other hand, will keep faith with the Land, as will the daughters of Zelophchad, also my descendants.

Rashi explains (Bereishit 42:8) that the brothers did not recognize Joseph because when they had last seen him he did not have a beard, and now he had a full grown beard. But why should this have sufficed to conceal Joseph's true identity from his brothers?

Joseph, even when he was surrounded by Egyptian culture, succeeded in preserving his righteousness. His brothers, however, were unable to perceive that righteousness. They stood before Joseph, but were deceived by externals - a beard - and saw "just another Egyptian." And similarly, their descendants who would be sent to scout the Land of Israel would be oblivious to the land's sanctity and focus only on the difficulties to be encountered in its conquest.
Let us not allow the difficulties of Aliya to blind us to the privilege given to us of returning home to Eretz Israel.

Rabbi Jonathan Blass , Neve Tzuf
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[8] Divrei Menachem
Parshat Miketz thrusts us into the world of Pharaoh's dreams and the way people took credit for their interpretation. We refer, of course, to the intervention of the king's cupbearer in revealing the prisoner Yosef's explicatory talents and to Yosef's subsequent role in the interpretation of Pharoah's reveries.
An agitated Pharoah cannot find someone to explain the meaning of his visions. Now, the king's chamberlain ingratiates himself before his master and recalls that he owes Yosef a favor, referring to him as, "a Hebrew youth, a slave." Says Rashi: "Cursed are the wicked because even their favors are incomplete!"
Yosef is referred to in the most disparaging terms: As a "Na'ar", a youth unfit for distinction, as an "Ivri", a Hebrew foreigner, ignorant of the language, and as an "Eved", a slave who can neither rule nor wear the robes of nobility. The cupbearer stigmatizes Yosef in order to bolster his own image.
In contrast, when Yosef finally appears before Pharaoh, he declares before the king that it is not he who interprets dreams but, "It is beyond me; it is G-d who will respond with Pharaoh's welfare." Humbly, Yosef gave credit to the One to whom credit is due, refusing to imply that he had any supernatural powers (Mizrachi). No wonder the Almighty says of such people: "Those that honor Me, I will honor" (Samuel I 2:30).
Shabbat Shalom and Chanuka Sameiach, 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.
Menelaus and Beit Bilga
The Mishna reads, "To the north of the Miz- bei'ach were rings, six rows of four each, and some say four rows of six each, at which they slaughtered the animal offerings" (Midot 3:5). And what exactly were these rings? Tif'eret Yisrael explains, "Every Mishmeret had its own special ring, (embedded into the stone floor of the Azara north of the Mizbei'ach) fashioned similar to an arch, which opened on one side on a pivot. They would raise the arch on its pivot and place the neck of the animal under it. Then the ring would be closed and the end attached to the floor thus preventing the animal from moving around…" (Tamid 4:1). (The Kehuna was divided into 24 Mishmarot. Every week, another Mishmeret would serve in the Mikdash; during the Chagim - Pesach, Sukkot, Shavu'ot, Kohanim from all the Mishmarot served.) Previously the Kohanim had used other methods to stabilize the animal for slaughter. These methods so incensed Yochanan Kohein Gadol - John Hyrcanus, the son of Simon, the last Maccabean brother and also Kohein Gadol - that he cried out, "How long will you feed the Mizbei'ach with Neveilot?" (animals killed other than by proper ritual slaughter)". He was afraid that the Kohanim might cause a blemish in the sacrificial animals and unknowingly disqualify them. "He then arose and ordained for them rings set in the ground" (Sota 48a). The earlier unacceptable techniques were then discontinued. Every one of the 24 Mishmarot of the Kehuna was assigned its own ring; however that of Mishmeret Beit Bilga (the 15th of the 24 Mishmarot. I Devrei Hayamim 24:14) was sealed, rendering it useless. The closing of their ring forced the Kohanim of Beit Bilga to use the rings of other Mishmarot. This was a constant reproach to them. Why was the Mishmeret of Beit Bilga penalized in this manner? The Gemara preserves an account redolent of the atmosphere immedi- ately prior to the Maccabean uprising. "Our rabbis taught, 'It happened that Miriam, a daughter of Bilga, became an apostate and married a Greek officer. When the Greeks entered the Sanctuary, she entered with them, stamped with her sandal on the Mizbei'ach and cried out, 'Wolf, wolf, how long will you consume the money of Israel but not stand by them in their hour of need?' When the sages heard that, they sealed up Bilga's ring. Others said that the Kohanim of Beit Bilga used to come late (when it was their turn to serve in the Mikdash) and that they were slovenly when it was their turn to do the Avoda, showing their contempt for the Divine service" (Suka 56b).

But at that time many young Kohanim (and no doubt their families) were guilty of "despising the Temple, and neglecting the sacrifices, hastened to be partakers of the unlawful allowance in the place of exercise… not setting by the honors of their fathers, but liking the glory of the Grecians best of all" (II Mac. 4:12). So were the Kohanim of Beit Bilga the only transgressors? And in fact the Gemara asks whether it was proper to punish an entire Mishmeret because of the misdeeds of one woman. "Do we penalize a father because of the sins of his daughter?"

After the death of Alexander the Great, the corrosive influence of the Greek civilization that had come in his train caused the loyalty of the Jewish people to the Torah and Jewish tradition to weaken. The successors of Alexander dotted Eretz Yisrael with glittering new Greek cities. In certain circles, Yerushayim Ir Hakodesh and the Mikdash was starting to look very dingy by comparison. New winds were blowing through Judea. When Antiochus IV came to the throne, he immediately became embroiled in the religious, cultural and political maelstrom which had come to characterize pre-Maccabean Jerusalem. Antiochus IV (175- 163 BCE) was the first alien ruler to actively interfere with the internal administration of the Beit HaMikdash. Antiochus believed that he could unify and strengthen his polyglot kingdom by spreading Hellenism. This policy met with some success - there are always people anxious to ape foreign customs - but he also met unexpected resistance in Jerusalem and in rural Judea. Antiochus, furious with the Jewish resistance to his Hellenizing policies, and always in need of money, banished the legitimate Kohein Gadol, Onias III, a staunch defender of traditional Judaism, and sold the office to his brother Joshua. Joshua, who took the name of Greek name Jason, was an enthusiast supporter of Hellenistic culture. While Jason was the candidate supported by the Jewish Hellenists, nevertheless, they were still dissatisfied. They proposed a new candidate for the High Priesthood, the even more extreme Menelaus. "They were desirous to leave the laws of their country, and the Jewish way of living … and to follow the King's laws and the Grecian way of living" (Josephus, Antiquities, 12:5:1).

Antiochus IV concurred and replaced Jason with Menelaus who also offered him a substantial bribe. Menelaus fulfilled his monetary obligations to Antiochus by selling off Mikdash vessels. The sycophantic Menelaus 'like a beast of prey in his wrath' (II Mac. 4:25), also acquiesced to Antiochus' plundering of the Temple when he returned from his Egyptian campaign. He "presumed to go into the most holy Temple in the world; Menelaus, that traitor to the laws, and to his own country, being his (Antiochus') guide; and taking the holy vessels with polluted hands… (ibid.) Even the gold on the eastern facade of the Temple was stripped off (I Mac. 1:20-24). Antiochus IV also built the Acra, a powerful citadel dominating Jerusalem and Har Habayit. The Acra, the Acropolis, was more than just a fortress. It was a fortified miniature city containing the local garrison, pagan Syrians and Hellened Jews. In the syncretized Greek fashion of the day, the Mikdash was now dedicated to the Olympian deity Zeus, or perhaps 'Ba'al Shamin' the pagan deity worshipped by the migrant foreigners whom Antiochus had brought in to colonize Jerusalem to replace loyal Jews were forced out of the city. II Maccabees 6 narrates dramatically, "...for the Temple was filled with riot and reveling with gentiles who dallied with harlots… The Altar was also filled with profane things that the law forbids..."

But who and what was Menelaus? In II Mac. 4:23 (the Greek version) he is called a Benjaminite, not even of the seed of Aaron. But none of the numerous allegations made in the literature against Menelaus, implied that he was not a Kohein. In the Latin translation of II Maccabees, which scholars believe is more accurate, Menelaus and his equally culpable family are specifically mentioned as being members of Beit Bilga. As a result of their apostasy, Beit Bilga was in disgrace for a long time. However, Beit Bilga was not abolished because the organization of the priesthood into exactly 24 Mishmarot was held to be sacrosanct and immutable. Many years later, when the Romans burnt the Mikdash, Kohanim of Beit Bilga were among those who, in anguish, cast themselves into the flames (And who can dare presume to judge them?) thus restoring the honor of their House.

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 –or– acatriel@netvision.net.il

Towards Better Davening and Torah Reading
Column #98. 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.
Received several emails and notes about the BIZMAN/BAZMAN and LIZMAN/LAZMAN com- ments from last week's column. All claimed that only BAZMAN HAZAH and LAZMAN HAZEH (which most Siddurim have) is grammatically correct. I'm still looking into the issue, but with the Chafetz Chayim vs. grammar, I'm going with the CC until I can clarify the issue. More to come on this topic.
Let's review some old topics. How old? Older than this column. Once upon a time, a long time ago, there was a brief run in Torah Tidbits called B.A.S.H. - break anti-halachic shul habits. That column and the sefer EIM L'MIKRA HASHALEIM combined to inspire this column, which is approaching its 100th entry.
The first topic is not a Hallel topic per se, but it is on Hallel days that the topic shows itself in a very public way. We refer, again, to G-d's name in the end of the second chapter of Hallel. The Chazan, and often the congregation with him, sings out MILIFNEI ADON CHULI ARETZ, MILIFNEI... here it comes... ELOHA YAAKOV... That last phrase is supposed to mean "the G-d of Yaakov". Problem is, ELOHA is NOT one of G-d's names. It is mispronunciation of one of G-d's names. ALEF with a CHATAF-SEGOL, LAMED with a CHOLOM MALEI (that's the VAV with a dot over it), and HEI with a PATACH-G'NUVA. That means that the PATACH is sounded BEFORE the HEI, not after it. AHHHH, not HA. If you are not used to it, it takes practice. But it's worth it. We are talking about one of G-d's names. One of the seven names that cannot be erased. ELOKIM, ELOKAI - that's the name with the YUD after the HEI with a regular PATACH, so HA is correct, followed by the sound that the YUD adds. HAI. But ELO-AK. Not ELO-KA. To repeat, it DOES make a difference. ELOHA is not G-d's name. ELO-AHH is.
Two more reminders about this word. It is MIL'EIL (accent on the next-to-the-last syllable). e-LO-ah, Not e-lo-AHHH (and certainly not eloKA). And, S'faradim pronounce words with a PATACH G'NUVA differently (from the way Ashkenazim do). This word would be e-LO-wah. Apple is ta-PU-wach. Wind/spirit is RU-wach. (Ashkenazi: ta-PU-ach and RU-ach.)
Proper Yir'at HaShem requires saying His names correctly. (And a lot more, of course.)
The other reminder is that HODU... KI L'OLAM CHASDO, YOMAR NA, YOM'RU NA, and YO- M'RU NA are supposed to be said/sung responsively with the Chazan, not together with him. It's okay to hum along with the Chazan, but he says each pasuk and we respond with HODU LASHEM KI TOV, KI L'OLAM CHASDO. (and we should say the upcoming Chazan pasuk quietly, before he does, so that we too will be saying all of Hallel, not just responding. The GR"A says that on days we say "Hallel with skipping", we can just respond to these four p'sukim; no need to say each on our own.)
So too, ANA HASHEM HOSHI-A NA and ANA HASHEM HATZLLICHA NA, twice each, are alos supposed to be responsive, rather than sung together. ?
And, one more old "anti-halachic shul habit" to break... This one is an always issue, but on Rosh CHodesh and even Chanuka, and certainly on Yamim Tovim, it comes to the fore.
Close your eyes (not yet - wait until you read the next sentences) and picture the Chazan finishing Hallel on Shabbat Chanuka (just an example). ...MELECH M'HULAL BATISHBACHOT. When do you here the AMEN of the congregation come in? Simultaneous with the BACHOT? Wrong. Viola- tion of the prohibition called AMEN CHATUFA. (You don't want to hear what is quoted in the name of Ben Azzai concerning a person who says an AMEN CHATUFA.) Just wait for the Chazan to complete the bracha (no matter how long he stretches it and no matter how good an invitation to come in earlier, his Chazanut is. A proper AMEN follows - follows - a bracha. This is a very ingrined problem in many shuls. The only way to beat it is to keep at doing the AMEN the right way, explain to others why they too should wait, and don't be discouraged with frustrated lack of results at convincing others.

Parsha Pix
At the top you have the seven fat (and happy) cows and the seven full, healthy stalks of grain.
Right below them are the seven skinny (and unhealthy) cows and stalks. They’re all from Par’o’s dream.
Mickey Mouse, in his famous role as the sorcerer’s apprentice, represents the wizards of Egypt who were unable to satisfactorily interpret Par’o’s dreams.
When the Wine Steward finally told Par’o about Yosef, he (Yosef) was brought up from the dungeon and cleaned up. Tradition tells us that it was Rosh HaShana when Yosef was brought before Par’o – hence, the Shofar.
The Torah tells us that he shaved for the occasion – hence the electric shaver with the Shofar.
The scarab ring represnts the one Par’o gave Yosef when he decided to appoint Yosef “over Egypt”.
20% was part of Yosef’s plan for Par’o, to take that percentage from each producer during the years of plenty, so that there would be enough to go around during the years of famine.
10+1+? was the brothers' answer to Yosef's question about their family. We are 10 brothers, son of one man. One other brother is at home and the other's whereabouts are unknown. (True, but they thought they were lying.)
Botnim (now peanuts but originally pistachio) were part of Yaakov's gift package.
The cup is Yosef's, used to frame Binyamin.
The double sacks is the double portion of money the brothers found returned to their sacks.
The Menora is an obvious reference to Chanuka, although it is instructive to show this picture to the young ones and have them contrast it to their Chanukiya. Some people (and not just youngsters) have an image of the Menora in the Beit HaMikdash looking like our Chanukiya (and vice versa).
In the lower-left is a scene from Megilat Esther, with Haman leading Mordechai through the streets. There are many remarkable similarities between that Megila scene and what was done with Yosef.
There are two new elements in the ParshaPix - they are visual TTriddles.

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-insolution 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 (VAYEISHEV-Chanuka) TTriddles:
[1] The other vowel is on its head...sort of
[2] G-d, the Baker, Menucha, and Bil'am
[3] What is the total number of Chanuka candles (excluding Shamash) a person will light on Rosh Chodesh Tevet this year?
[4] Yaakov? Yehuda's friend? Yosef??
[5] The Akeida and twice in Vayeishev
[6] plus five elements from the Parsha Pix
[7] Two Chanuka WORD challenges for your Chanuka fun: Start with a one-letter word (a or I). Add a letter to form a 2-letter word (letters may be rearranged at each step). Add another letter to form a 3-letter word. Continue until the 8th step until you get MIRACLES. Take the word MIRACLES and using its letters, see how many words you can make from it. E.g. RAM, RILE, CLEAR, etc. In addition to these activities being fun, they also have the flavor of the Chanuka miracle. Enjoy.

And the envelope, please
[1] In Breishit 37:12, the first pasuk of the second Aliya of Vayeishev, has dots above the two letters of the word ET (ALEF-TAV). Dots like these above letters in a Sefer Torah are a scribal tradition and serve like an asterisk to call attention to a meaning other than the straightforward one. In this case, the Torah tells us that Yosef’s brothers went to tend their father’s sheep in Sh’chem. Rashi says that they had more self-serving reasons for going. But that’s besides the point of the TTriddle. The two dots sort of look like a TZEIREI, the other vowel that finds itself under the word ET-EIT. It’s a word, by the way, that appears almost 10,000 times in Tanach, but doesn’t really have a translation into English. It’s sort of a “helper” word for certain grammatical forms.
[2] This TTriddle started in one of the standard ways TTriddles start - by a word or phrase from the sedra that stands out. Then using a computer search of Tanach to find other occurrences of the word or phrase and see if a TTriddle emerges. So we start with the SAR HA’OFIM, the Baker, who got into trouble with Par’o, got himself tossed into prison, where he had a disturbing dream which Yosef interpreted in a more disturbing way. The Torah tells us that when he heard the way Yosef interpreted the Wine Steward’s dream, he asked Yosef to interpret his dream as well. The words in the Torah are: VAYAR SAR HA’OFIM KI TOV PATAR... Hmmm, VAYAR...KI TOV - familiar phrase. From the Torah’s account of Creation. Six times,the Torah says, VAYAR ELOKIM * KI TOV. (Five times just like that, once with ET HA’OR where the asterisk is. Besides G-d, and [L] the Baker, the phrase appears with BIL’AM (who saw that it was good in G-d’s eyes to bless the people of Israel...). The other time is in B’reishit 49:15 - VARAK MENUCHA KI TOV... The pasuk is in Yaakov’s blessing to Yissachar. Menucha in this context refers to a resting place, but the TTriddle sounded better personifying Menucha.
[3] This is not really a TTriddle in the usual meaning of the word - it is a Chanuka riddle. Nonetheless, here it was, and here is its solution. Rosh Chodesh Tevet is two days this year. On Wednesday night, the eve of the first day of Rosh Chodesh, we lit 6 candles. The following night, the eve of the second day of Rosh Chodesh, we lit/light 7 candles. And on Friday,late afternoon, the second day of Rosh Chodesh, we lit/light 8 candles for Shabbat Chanuka. Therefore, this year, we light 21 Chanuka candles on Rosh Chodesh Tevet.
[4] The question marks in this TTriddle refer to the word VAYISH-AL, and he asked. The word appears 23 times in Tanach, but only 4 of those times are in the Torah, all in B’reishit. Yaakov asked the angel he was wrestling with what his name was. In Parshat Vayeishev, Yehuda’s friend the Adulamite (assumedly it was Chira), asks the local people about the woman that Yehuda was sending a goat to. Later in Vayeishev, Yosef asks his fellow prisoners, the Baker and the Wine Steward, why they looked so upset. And in Miketz, Yosef asks (that’s the second question mark after the name Yosef) asks his brothers (they do not yet know he’s Yosef) how they and their elderly father are. (With 23 VAYISH-ALs in Tanach and only 4 in Torah, restricting the scope of the TTriddle to Torah occurrences only makes for a better, neater TTriddle.)
[5] Here, again, a phrase in Vayeishev seemed very significant and familiar, but it turns out that this exact phrase occurs only three times in the whole Torah (and only twice more in the rest of Tanach). Two of those times are in Vayeishev. The other time, it is the opening phrase of Parshat HaAkeida - VAY’HI ACHAR HAD’VARIM HA-EILEH... That made the phrase pretty important, and TTriddle-worthy. And after these things, his master’s (Potifar) wife “raised her eyes” towards Yosef... and And after these things, the Wine Steward and the Baker sinned against their master, king of Egypt (Par’o).
[6] Which brings us to the unexplained new elements in the ParshaPix for Vayeishev. Upper-right, a calendar with the 23rd of the month on top. The specific date is irrelevant; only that it is a date. From there, go to the homonym of date, namely the fruit. From there to the Hebrew, Tamar, and then to the person in the sedra.
VTS (veteran TTriddles solver) DM solved 23 as KAF-GIMEL, which is Rashei Teivot for Kohein Gadol, as in Matityahu. That's a good one too.
[7] KP stands for Kitchen Police, which resulted from a rough association from SAR HATABACHIM, as in POTIFAR, Yosef’s first boss in Egypt.
VTS MM/Bklyn suggested that the soldier on KP traditionally is portrayed peeling potatoes - for latkes, of course. Cute. (Can you tell that DM and M/Bklyn are brothers?)
[8] Then there is the RAKE, which is how the Torah describes the pit into which Yosef was thrown. The BOR was REIK, empty (of water, that is).
[9] Right below the rake is the emblem of the Israeli Prison Authority. Officers at the prisons in Israel wear that emblem, making them something like SAR BEIT HASOHAR. That phrase, by the way, appears in three consecutive p’sukim in Vayeishev. If you look at the p’sukim, the repetition of the phrase seems excessive. And therefore prone to become a TTriddle.
[10] Is the birthday cake for Par’o. Look at it again and notice that it looks like a crown, making it particularly appropriate for Par’o’s birthday.
On the Torah Tidbits website and in the email version of TT, there was a [7] added to the list of TTriddles. The word challenges in [7] were not meant to be TTriddles, but suggestions for Chanuka party fun. We hope some of the TT readers did, in fact, enjoy those challenges.
At the moment, MM/Bklyn is front-runner for the prizes this week. But the week is still young. There might be TTriddles Updates elsewhere.
More TTriddles report (see page 14): RHM and a new solver, Prof. MS submitted very fine sol'n sets. The prof even included solutions to the word challenges. YYW and EB had a fine set too. Apologies to those who tried solving a birthday greeting (which was not a TTriddle).

This week's TTriddles:
[1] K'MACY'S in the sedra
[2] His dreams stay; his dream goes
[3] If not from Erev Rosh HaShana to the Rosh HaShana for the tithe of the animals
[4] Tachanun & Slichot quote whom/what?
[5] Yosef, Aharon, Elazar, David, and whom (and his Chanuka connection)?
[6] plus two elements from the Parsha Pix Puzzle

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NESTO Native English-Speaking Teen Olim
This past Motza"Sh, after much excitement and anticipation, the NESTO Chanuka tiyul began, and we were all off on our way down south.
We departed in the middle of the night and arrived at Massada at 6:30am just as the sun was rising…
After not much sleep (but of course with loads of motivation and "ruach") we managed to get to the top of the mountain in time to capture the beautiful works of nature and daven shacharit with the most breath- taking view!
After historical explanations given by Ronen, the madrich tiyulim, the madrichim presented a play, which took us back to the time of Herod when the zealots made the fateful decision to commit suicide.
Some people chose to walk down the mountain and others went in the cable car. At the bottom we saw a very descriptive movie about the place and what happened there thousands of years ago.
Having eaten a satisfying breakfast we were soon back on the bus, singing Chanuka songs in unison… until we reached the near destination of Nachal Tamar where we went snappelling, the part that everyone had been waiting for!
While some people either got tangled up in their ropes or just plain paraded straight into the mountain, others glided down in a swift "Tarzan-like" jump… This was definitely quite a sight to be seen!
Thereafter everyone braved the shaky ladder which lead us down to the bottom… B"H everyone reached the ground safe and sound… but what an experience!
Following all the action we had a "kumzitz" and delicious barbeque on the shores of the Dead Sea.
After a really tasty meal, we lit the Chanuka candles together singing Maoz Tzur, Al Hanisim, and other Chanuka tunes...
Seniors and seniors plus then each had their own peula and afterwards, Avrami announced that he would be leaving his position as a madrich at NESTO. We were all extremely sad to hear the news and will really feel his absence. From all of us here at NESTO, we would like to wish him the best of luck in everything that he decides to do and for each path that he chooses to take in the future- Behatzlacha!
It was a most phenomenal, fun-fillled, and definitely unforget- table Chanuka tiyul! Looking forward to the next one IY"H!
CHAG URIM SAME'ACH and see you Tuesday night!
Dalya Zaidel
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 244 • fax: 561-7432 Chaim Pelzner, Director, Yehoshua Bonchek, Coordinator, Tanya Glassman, Bat Sherut NESTO is partially funded by the Jewish Agency for Israel

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The Next Israel Center In-House Shabbaton IY"H: inconjunctionwith theDavid Cardozo Academy; Shabbat Parshat Sh'motJanuary 16-17: Guest speakers:Rabbi Dr. Natan Lopes-Cardozo and Rabbi Francis Nataf plus Divrei Torah, mini-shiurim, tidbits, 200NIS p.p. members who register by the end of Chanuka, 230NIS non-members • After Chanuka: 225NIS/250NIS; Housing:[1] You live in the neighborhood; [2] You arranged to stay with someone in the neighborhood; [3] We can arrange for you to stay with someone from the neighborhood; [4] We can arrange sleep-only accommodations at a local hotel (extra cost), When you register, let us know your housing needs, dietary requests, seating preferences, etc. Candle lighting will be 4:23pm • Mincha 4:30pm • Shabbat morning davening at 8:00amWatch upcoming Torah Tidbits for the rest of the schedule Call Ita Rochel at 566-7787 ext. 204 to inquire or register

Save these Dates: February 23-25, '04 incl. Rosh Chodesh Adar for another exciting stay in Kibbutz Ein Gedi Details to follow

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THIS SHABBAT
Sheraton-Moriah, Tel Aviv, valid Dec. 26-27
730NIS per couple, F/B

Dan Gardens, Ashkelon, valid Dec. 26-27
755NIS per couple, F/B

Don't you deserve a Winter Mini-Vacation

Holiday Inn, Tiberias, valid January 4-8
MIDWEEK: 435NIS per couple, B/B

Holiday Inn, Tiberias, valid January 9-11
SHABBAT 2-night package: 1355NIS per couple, F/B

Holiday Inn, Haifa, valid January 2-3, 9-10
SHABBAT: 980NIS per couple, F/B

Crowne Plaza, Dead Sea, valid January 11-15
MIDWEEK: 720NIS per couple per night, H/B

Princess, Eilat, valid January 4-8, 11-15
MIDWEEK: 485NIS per couple per night, B/B

Sheraton-Moriah, Eilat, valid January 4-8, 11-15
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Sheraton-Moriah, Tiberias, valid January 9-11
2-night package: 1300NIS per couple, F/B (Shabbat) + B/B (other day)

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Schedule for Friday to Friday, 1-8 Tevet (Dec. 26 - Jan. 2)

Friday
7:00am: Davening for Chanuka & Rosh Chodesh, Refreshments will be served
9:00am: Special Chanuka Shiur in memory of Mr. Robert Cramer z"l by Rabbi Chaim Eisen
12:10pm: Mincha Gedola

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 Mikeitz - Zot Chanuka, 2 Tevet, Dec. 27, Shabbat Chanuka & Moshiach with R' Binyamin Wolff

Motza”Sh
Motza'ei Shabbat,December 27th, 8:30pm: Dovid Reuven Sings,Chana Cohen Composes: Our Light Will Shine Forever A Post-Chanuka Family Concert featuring...Brand new original Jewish Music - in English! Join us for an uplifting eveningof Simcha, spirit and song, Catch the hit singles:Guardian of Israel, Try a Chesed, Family Blessings,...and many more!
ATIME: A Torah Infertility Medium of ExchangeISRAEL presents...Rays of Light, An Evening of Education and Inspirationfor Couples Experiencing Infertility, featuring: "Understanding ART"Lawrence Grunfeld, MDRMA, Mount Sinai Medical Center, USA: "Seeing the Light" Divrei ChizukRabbi Yitzchak Berkowitz, Rosh Kollel, Yerushalayim
Motza'ei Shabbat, December 27, '03 at the Israel Center, 22 Keren Hayesod, Rechavia, Jerusalem; Separate seating, Do it for yourself... come..., For more information please call: 053-770-444, When mentioning this event to family and friends,please do so with sensitivity

SUNday thru Thursday
10:00am: The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
resumes Jan.21: 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
5:30pm Maariv (this time stays through Tevet)

SUNday N'SHEI LIBRARY 10:30am-12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (men & women) In Chanuka's Wake. with Phil Chernofsky
1130am: (men & women): Parshat HaShavua with Shprintzee Herskovits
7:30pm: Now studying: Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary, From Adam to No'ach & the Bnei Elohim with Rabbi Chaim Eisen
Dec. 28, 5 and 8pm, Filming of "Adjusting Sights", 7:00pm, lecture by Noach Hertz
The book (and others) will be available for purchase at the Center from JBC... at a discount

MoNday, N'SHEI LIBRARY - 10:00-12:30
9:15am • (men & women) Tevet's Mixed Messages with Phil Chernofsky; Pearl Borow will be back IY"H next Monday, Jan. 5th
10:30am (men &women): Rambam’s 13 Principles with Rabbi Zev Leff
Jewish History series: Resumes IY"H on January 5th with Dr. Henry Goldblum
11:36am: (women) What - Me Angry? - Never! based on the teachings of Rabbi Yissocher Frand 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, Elisheva999-6479
Monday, December 29th, Video and Lunch, 12:30pm (90 mins.): “Parshat Vayigash”Dr. Avivah Gottlieb-Zornberg
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
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)
Dr. Zornberg's class will resume, IY"H, on Monday, January 5
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. 29, 7:30-9:30pm, http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
Monday, December 29th, 8:00pm: Man Creating Man: Torah, Scientific, and Social Ramifications of genetic engineering, cloning, etc. Special guest speaker: Dr. Tamar Jehuda-Cohen

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 (living in the Jerusalem area). 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
9:00am: (men &women) The World of Mishna: Halacha, Hashkafa, and History with RabbiAharon Adler
10:15am (men &women): Parshat HaShavua with RabbiSholom Gold
9:00am: One Nation upon the Land with Dr. Hayim Abramson
9:55am: Following the Temple Vessels with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: New experiment - shiur in Hebrew: The Chafetz Chayim's Sefer HaMitzvot haKatzar with Dr. Hayim Abramson
11:55am: 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...Each session 1½ hours with Esther Sutton writer, counselor, facilitator, Tuesdays, 12:00-1:30pm • 20/25NIS, Partially funded by the Jewish Agency for Israel
Tuesday, December 30th, 12:30pm (lunch and video) “The Major Difference between Judaism & Christianity”Rabbi Natan Lopes-Cardozo
Tuesday, December 30th, 8:00pm: Come watch an unbelievable episode ofthe popular TV series FAMILY LAW, Danni and Randi must deal with a complicated child custody case involving a deeply religious couple. The mother, an Orthodox Jew, and the father, a born again Christian, both want sole custody of their 5 year old daughter so she can live by one faith. You want to see this!

WednESday
9:30am: Towards More Meaningful Davening with Dr. Joel Luber
9:00am (men &women): Contemporary Issues in Halacha with Rabbi Macy Gordon
10:30am (men &women) Kuzari - An Adventure in Jewish Thought with Rabbi Sholom Gold
Wednesday, December 31st, 12:30pm, lunch and video: “Why Didn't Yosef Phone Home?” bt 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! Women in Tanach (see next box), Guided Chavruta study with Pearl Borow
3:00pm(men & women) Women in Tanach with Pearl Borow
7:30pm: Jewish Philosophy: Road Map to the Prophets - Rambam's Guide for the Perplexed, Now studying: Taamei HaMitzvot - Criminal Law with Rabbi Chaim Eisen
Wednesday, December 31st, 19:00: Root & Branch Association (in cooperation with the Israel Center): "Economic Morality and Business Ethics According to Jewish Law", Mr. Joel Bainerman www.joelbainerman.com; Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
Wednesday, December 31st, 7:30pm: Who angers or disappoints you? How should they change? Learn Avoda, based on the Work of Byron Katie a simple method of self-inquiry that can change your life. Workshop facilitated by Yaakov & Varda Branfman For more information: www.thework.org
8-10pm: Aliya Counseling with Miriam Bass

ThurSday
10:30am: Shiur while you fold...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: Parsha Previews with a Guest speaker (Rabbi Eisen's shiur will resume IY"H on Friday the 23rd)

UPCOMINGS at the Center
Sunday, January 4th - ASARA B'TEVET
2:30pm - Shiur/presentation
3:45pm - Mincha, mini-shiur
5:10pm - Maariv & fast-breaking refreshments
Watch for further details

Mo'adon Sanhedria affiliated with the City of Jerusalem
in conjunction withthe OU Israel Center'sJewish Values Education Institute
present...an evening in loving memory ofAvraham Berman z"lfather of Shulamit Neamanon the occasion of his 12th yahrzeit: Honoring Parentsa Dvar Torah byRabbi Ozer Alport; The Temple Mount:Then & Now, An inspiring talk & slide show with Esther Shlisser: Wednesday, Jan. 7, 8:00pm, No Admission, Partially funded by the Jewish Agency for Israel

Hold this date: January 10th, 8:30pm
Special Shiur in memory of Lilian Berkowitz a"h and Elinor Lasson Berkowitz a"h byHaRav Hershel Schachter on the halacha of "End of Life Situations and Decisions" at Yeshurun Synagogue, Watch for further details • Jointly sponsored bythe OU Israel Center, RCA, Israel Council of Young Israel, Council of Young Israel Rabbis in Israel, and Yeshiva University Alumni

Jewish Values Education Instituteof the OU Israel Center presents... Stalemate, 'A position in which neither contestant can derive a winning advantage' (Webster's 3rd Int'l Dictionary) Join Dr. Joel Fishman as he examines the different manifestations of the stalemate Israel has been experiencing over the last decade and the extent to which this condition has been aggravated by forces from within and without: WednesdayJanuary 138:00pm, Partially funded by the Jewish Agency for Israel

Upcoming Root & Branch Lectures...
Tuesday, January 6th, 13:00-21:30"Third R&B Jerusalem Bible Codes Conference"Rabbi Dr. (physics) Yochanan Spielberg, Chair, www.TorahSoft.com
Wednesday, January 14th, 18:00 and 19:30"The Noachide Laws and the American Civil War"Rabbi Yirmeyahu Bindman
"A Five Day Work Week for the State of Israel:, Sundays vs. Fridays Off"Mrs. Rebecca Weinberger

Save this date: Tuesday, May 18, '04 - Leil Yom Yerushalayim; OU Israel Center Dinner

The Exhibition of Sara Lerner's needlepoint will remain on show in the Cafe (on the lower level of the Israel Center)and in the large classroom(upstairs on the 1st floor)for the next two weeks

CHANUKA
The Question that Keeps on Asking
It is known as the Beit Yosef's question, although there are sources with the same question that predate Rav Yosef Karo.

It's a well-known question that scholars and would-be scholars have answered differently throughout many centuries. Whole books have been written on this one question, and (almost) countless suggested answers to it.

It's a question particularly appropriate for the last day of Chanuka, because implicit in that day's nickname - Zot Chanuka - is the message that Chanuka's being specifically eight days is very significant, and not merely coincidental to the number of days it took to acquire fresh, acceptable oil for the Menora of the Beit HaMikdash.

And this is the question: If the Chashmona'im found a one-day supply of undefiled sacred oil for the Menora and that one day supply miraculously lasted for eight days, then there were seven days of miracles. How come the Sages made an eight-day holiday to commemorate the miracle of the oil?

Some say that one day was to commemorate the victory of the Chashmona'im and the other seven commemorate the miracle of the oil.
Not a bad answer, but if so, maybe there should have been 8 days of Chanuka and seven nights of lighting a candle to commemorate the 7-day miracle of the oil.

Another popular answer is that when they realized that they needed to light the Menora for eight days until new oil could be obtained, they divided the oil they found into eight parts and used only an eighth of the amount each night. But rather than lasting only for 1.5 hours of the night, the oil - on each of the eight nights - miraculously lasted all through the night. That's eight days of miracles.

The problem with that answer, perhaps, is that if the mitzva of lighting the Menora in the Beit HaMikdash required an amount of oil sufficient to last through the night, then they would not have acted properly by using such a small quantity of oil each night. Rather, they should have filled up the oil cups of the Menora on the first night, using up their one-day supply, so that at least the mitzva would be performed properly that one time. Without any oil for the next seven nights, they would simply wait until new oil was available.

Commentaries who agree with this challenge to this possible explanation of what happened, are led to a different suggestion. That, indeed, they did use all the oil on the first night, but the flask remained full after filling the cups of the Menora. That was a miracle on the first night too.

The problem with this possibility is that on the eighth night, the flask would not need to refill, because new oil would be available the following night. Which again leaves us with only seven days of miracles.

Another suggestion is that they used all the oil on the first night, the flask was then empty, but in the morning, the oil cups of the Menora were still full. Miracle. With the same problem of what happened on the eighth day. Presumably, the oil would be consumed on the eighth day, in the normal fashion of oil. No miracle there. Only seven days of miracle. Back to the original question.

Another suggestion is that it was a miracle that a one-day supply was found at all. Especially a flask sealed by a Kohen Gadol. Odd, because that was not a function of the Kohen Gadol, but of the kohen in charge of the stores of oil in the Mikdash. This opinion includes an explanation of the necessity of finding that one flask, because miracles need to be anchored in reality. If there was no oil at all, there would be no miracle of oil. So that was the miracle of day one, and the seven days beyond the first that the oil lasted were the other seven days of miracles. Hence, eight days.

The problem with this suggestion is that finding oil - as wonderful and necessary as it was - is not a super- natural miracle that would warrant the addition of a day's commemoration.

Another variation of what happened with the oil is that after the first night, the oil in the Menora diminished by one eighth. This happened on each of the eight nights. 8 days of miracles. Eight days of Chanuka. This theory has an additional appeal. The Menora required oil derived from olives, not miracle oil from heaven (so to speak). Having the original real olive oil present on each of the days, means that oil of olives was burning, not supernatural oil. We can say that there was no increase in the amount of oil; it just miraculously lasted longer than expected.

Two other answers admit that there was only seven days of miracles with the oil, but say that the Sages declared an eight-day holiday, and an eight day mitzva, corresponding to the Torah holiday of Sukkot and/or corre- sponding to the eight days of Mila. Mila was a main target of Greek oppression and to best celebrate our victory over the Greeks, our Sages established an 8-day holiday. Not only have an 8-day holiday, and not only perform the mitzva of the Chanuka lights for eight days, but to increase (or decrease) the number of candles each night so that the number 8 is emphasized. (Zot Chanuka - this is the essence of Chanuka.)

Another suggestion is that the Chashmona'im used wicks that were 1/8 the usual thickness, expecting the lights to burn through the night. The miracle was that the Menora shone brightly as if full-sized wicks were used. That means eight days of miracle too. A possible problem with this theory is that the mitzva of the Menora in the Beit HaMikdash included using wicks of a certain thickness.

Some take a different direction in trying to determine what happened. Possibly because of the ritual impurity in the Mikdash, the Chashmona'im set up a makeshift Menora in the courtyard. A one-day supply of oil meant to be used indoors would not last the whole time outdoors. But it did. Miracle. And the wind did not extinguish the lights of the Menora. Miracle. And the light of the Menora in the courtyard of the Beit HaMikdash on that first Chanuka lit up all the courtyards of Yerushalayim. Miracle.

Some say that the Menora burned night AND day - miracle & miracle.

Whatever happened, a Great Miracle Happened Here.

Important to add that whatever the miracle of the oil was exactly, the fact is that it was "unnecessary" - we would have just waited patiently for new oil - no problem. And that is why the miracle of the oil is so great in our minds and in the reaction of our Sages - G-d didn't HAVE to perform this miracle - but He did! It demonstrated just whose side He is on.

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
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Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
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