Shabbat Parshat TO-L'DOT
TT #595 - November 28-29, '03, 4 Kislev 5764

This Shabbat is the 64th day (of 355); the 10th (of 51) Shabbat of 5764
GUR B'AARETZ HAZOT V'E'HEYA IMCHA V'AV'ARACHEKA...

Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #595 • Ranges are for THU-THU, 2-9 Kislev - November 27-December 4
Candle lighting - 4:00pm
Havdala - 5:15pm (Rabbeinu Tam - 5:51pm)
Earliest Shacharit 5:24-5:29am
Sunrise - 6:17-6:23am
Sof Z'man Kri'at Sh'ma - 8:51-8:56am (8:04-8:08am)
Sof Z'man Shacharit - 9:43-9:47am (9:12-9:15am)
Chatzot (halachic noon) - 11:26½ -11:29pm
Mincha Gedola (earliest Mincha) - 11:57-11:59pm
Plag Mincha - 3:31 - 3:31pm
Sunset - 4:41 - 4:40pm (4:35½-4:35pm)

Shabbat times for other cities:
Candles city Havdala
4:16pm Raanana 5:16pm
4:16pm Beit Shemesh 5:16pm
4:15pm Netanya 5:15pm
4:15pm Rehovot 5:16pm
3:56pm Petach Tikva 5:16pm
4:15pm Modi'in area 5:14pm
4:18pm Be'er Sheva 5:17pm
4:15pm Gush Etzion 5:15pm
4:15pm Ginot Shomron 5:15pm
4:00pm Maale Adumim 5:14pm
4:07pm Tzfat 5:12pm
4:16pm K4 & Hevron 5:16pm

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...

As announced in shul last week (and in Torah Tidbits), the molad of Kislev was early Monday (Nov. 24) morning. That makes the first opportunity for Kiddush L'vana according to Minhag Yerushalayim, on Thursday night (Nov. 27). Most people will wait until Motza'ei Shabbat, and the strict 7-days after the molad people will have their first opportunity on Monday night (Dec. 1). All of the above, of course, is weather-permitting.
Because of the variable length of Cheshvan (29 or 30 days), the days of Kislev can each fall on any one of six of the seven days of the week. This is in contrast to most calendar dates that have four possible days of the week and a LO-AD"U type of situation. The 25th of Kislev, for example, can be on any day except Tuesday. That means the first (and last) candle can be any night except for Monday night. Kislev's days are the only ones that are 6 yes - 1 no.

Lead Tidbit
It Makes a Difference
There's an old Western movie that has a scene of an Indian (Native American) standing next to a "white girl", behind a fallen tree (so you cannot see their feet).

The Indian pulls his knife out, lunges in the direction of the girl, she falls down dead. The Indian then notices that some white folks have seen him, so he runs to his horse, jumps on it and rides away as fast as he can. The white guysmount their horses and give chase (without bothering to check on the girl). I don't remember most of the details, but it turned out that there was a poisonous snake approaching the girl and the Indian saved her life by stabbing the snake, and she fainted from fright and was not dead at all. Lucky for the Indian that hestayed alive long enough for the truth to be discovered. But I digress. Trust me - there's a MASHAL brewing.

The written word of the Torah and the plain meaning of the text often convey to the reader a false picture of what is going on. Yaakov is cooking a lentil dish, Eisav returns from the field exhausted and hungry and asks his brother for some of the lentils. There is a fallen tree that is blocking our view of what is really happening. Would you believe that Yaakov was preparing a mourner's meal for Yitzchak, because Avraham had just died? Would you believe that Eisav had just murdered someone, worshiped an idol, and committed other sins, making him totally unfit to serve as the pre-kohein (that was the function of the B'chor) at his family's altar? This aspect of the birthright needed to come to Yaakov. With these details, we see the story from To-l'dot in a very different light.

These details were NOT dreamed up by an imaginative commentary who was looking to besmirch Eisav's reputation and portray Yaakov in a favorable light. These details are part of the Oral Tradition, which was revealed together with the Written Word and past down through the generations. They (the details) are part of the primary story.

This could be so even when there are different opinions. When Rashi looks at the meaning of No'ach was righteous in "his generation", he brings two points of view: No'ach was so righteous that even in his wicked generation, he was righteous, how much more so would he be in a "normal" generation. Or, By comparison to his generation, he was righteous, but he would not necessarily shine in a generation of good people. It is very possible that the Oral Torah on the text contained both ways of looking at it. And they don't contradict each other, even though they are opposites. Because we need to look at No'ach's situation in both ways. And apply lessons for ourselves from both perspectives.

To put it simply, if the Gemara says it, then it is so. And whatever "it" is, it becomes part of the Tradition. And this doesn't end with the Gemara. There are many sources of Oral Torah that input into our Traditions.

All of the above is part of a broader concept - namely, that it is IMPOSSIBLE to understand the Written Word of the Torah without the Oral Tradition and Law. It cannot be done.

Sedra-Stats
6th of the 54 sedras; 6th of 12 in B'reishit
Written on 172.7 lines in a Sefer Torah, ranks 36
4 Parshiyot; 2 open, 2 closed
106 p'sukim, ranks 29th (9th in B'reishit)Tied with Vayigash and Bo, but shorter than both in words & letters and length
1432 words, ranks 34th (10th in B'reishit)
5426 letters, ranks 33rd (10th in B'reishit)
Its p'sukim are below average length

Mitzvot
None of the TARYAG are counted from TO-L'DOT

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

Kohen - First Aliya - 16 p'sukim - 23:1-16
The parsha begins by telling us that Sara died in Kiryat Arba, which is Hevron. But first it tells us that she Kohen - First Aliya - 21 p'sukim - 25:19-26:5
[P> 25:19 (16)] This is the history of Yitzchak b. Avraham; Avraham fathered Yitzchak.

SDT Rashi quotes the Gemara that tells that when Yitzchak was born, scoffers said that Avraham and Sara, who were childless for so long, had found a baby and claimed it as their own. Avraham invited the leaders of the nations, their wives and infants, and Sara was miraculously able to wet-nurse all the babies. (The Gemara points to the plural "banim" in 21:7.) Then the scoffers accepted that Sara bore Yitzchak, but chided Avraham that Avimelech was the father (since Yitzchak's birth followed Sara's abduction). A miracle occurred and baby Yitzchak was the very image of his father Avraham, until the scoffers proclaimed, "Avraham fathered Yitzchak".

SDT Earlier, the Torah tells us of the generations of Yishmael b. Avraham. That seems to be in balance with the beginning of this sedra, which speaks of Yitzchak, except: [1] the Torah makes a point that Yishmael is the son of Hagar the Egyptian, the maidservant of Sara. In other words, Yishmael was NOT the real To'l'dotof Avraham; and [2] To'l'dot (in the Yishmael context) is spelled without a vav, implying that something was missing. To'l'dot of Yitzchak b. Avraham; it was Avraham who fathered Yitzchak. And the word To'l'dot is spelled with its vav.

Yitzchak is 40 years old when he marries Rivka (3 years after the Akeida). The Torah emphasizes Rivka's family background.

After 20 years of childlessness (10 until Rivka was of child-bearing age plus an additional 10 years without a child), Yitzchak and Rivka pray to G-d. G-d hears their (actually his) prayer and Rivka becomes pregnant. She is having a "rough time" and goes to Shem b. Noach (who outlived Avraham, by the way) who tells herG-d's message, that she will give birth to twins who will go in very different ways and become great adversarial nations.

SDT Commentaries say that Rivka was unaware that she was carrying twins; she thought the turmoil within her existed in a single baby - this had her very upset; she was somewhat calmed by the Divine message of her carrying twins. Another commentator suggests that Rivka knew she'd have twins but did not see the benefit of bringing a Yaakov into this world if it meant also having an Eisav. Part of the reply to her question "why do I need this", is that her conclusion was wrong.
Take a look at Rashi. Two great nations - these are Antoninus and Rabbi (Yehuda HaNasi)... It can be suggested that the Divine message to Rivka, was that even though there will great tension and friction between the descendants of the twins she was carrying, Yaakov and Eisav, there will be an example of a Roman (from Eisav)and a Jew who will truly get along and that is the hope for the future when the nations of the world will all recognize Israel's role in the world and their special relationship with the One G-d Who will then be universally recognized.

Eisav and Yaakov are born, Yaakov clutching the heel of Eisav. The boys grow and develop different personalities - Eisav is the hunter and outdoorsman; Yaakov, the mild, studious "tent-dweller". Yitzchak loves Eisav; Rivka loves Yaakov.

SDT There are many different commentaries on these relationships. Note that Yitzchak's love is based on Eisav's providing food for him. Rivka's love is unconditional. Pirkei Avot says that only an unconditional love will endure forever.

Yaakov is preparing a lentil stew for his father. (The Gemara tell us that this was the day of Avraham's death; Yaakov was preparing the traditional mourner's meal for Yitzchak.)

Eisav returns from the field in a state of exhaustion. He asks Yaakov for some of the food. In exchange for the food, Yaakov acquires the birthright, which is insignificant in Eisav's eyes, but mean- ingful to Yaakov.

[P> 26:1 (33)] A famine hits the Land (like the one in Avraham's time - this is one of the many similarities between the lives of Avraham and Yitzchak) and Yitzchak goes to Avimelech in Gerar. G-d appears to Yitzchak and reminds him that he must not leave the Land. G-d also repeats his promises of the Land and of the large nation that will descend from him.

Levi - Second Aliya - 7 p'sukim - 26:6-12
Yitzchak dwells in Gerar. (This is one of the three word p’sukim in the Torah.) Yitzchak and Rivka pose as brother and sister (as did Avraham and Sara, and for the same two reasons). After a while Avimelech discovers that they are actually husband and wife and complains to Yitzchak about the deception. Avimelech ordershis people to leave Yitzchak and Rivka alone. Yitzchak and family flourish in Gerar and G-d blesses them.

TAKE A LOOK... The first famine that drove Avraham and Sara to Egypt, when Par'o discovers their true relationship, he sends then away. The second time, when they went to Gerar and said they were brother and sister, and then they were “found out”, Avimelech gives them many things and invites them to stay. (Par'o had givenAvraham great wealth, but it was before he knew.) Yitzchak and Rivka also say they are siblings, but no one takes Rivka. When they are "found out", they stick around.

Shlishi - Third Aliya - 10 p'sukim - 26:13-22
Yitzchak thrives in Gerar, which creates jealousy among the locals who fill in the wells that Yitzchak has dug. (There is great symbolism in the Torah's account of the wells, their names, their failures, and then their successes.) Yitzchak is driven away from Gerar. A new well that Yitzchak digs is taken over by the shepherdsof Gerar, as is yet another well. Only the third well called Rehovot permits Yitzchak to live in relative peace.

(Some see this as a hidden reference to the 1st and 2nd Beit HaMikdash, which fell, and the 3rd which will stand forever. May we see it soon in our time.)
SDT Brachot 56: Rabbi Chanina said, he who sees a well in a dream, he will see peace... Yitzchak's servants dug and found a live spring, B'EIR MAYIM CHAYIM. This is immediately followed by the peace treaty between Avimelech and Yitzchak. Rabbi Natan continues in the same Gemara. He who sees a well in his dream has foundTorah, as it says in Mishlei: He who finds me, finds life... an equation is made between G-d, Torah, and Life.

R'vi'i - Fourth Aliya - 7 p'sukim - 26:23-29
Yitzchak sets himself up in Be'er Sheva. G-d appears to him and reiterates the promises for prosperity made to Avraham. Yitzchak builds an altar to G-d and continues to prosper. Avimelech, realizing that his own prosperity was due to the presence of Yitzchak, comes with a delegation to Yitzchak in order to enter into acovenant with him.

(Not a rare experience through the generations - Jews are expelled from a country, which subsequently regrets its actions because of the decline they experienced without the Jews in their midst. And we, somehow, kept going back. One of the puzzles of Jewish History.)

Chamishi - Fifth Aliya - 33 p'sukim - 26:30-27:27
Yitzchak and Avimelech partake of a meal and exchange oaths. Be'er Sheva is reaffirmed as "the city of the Avot" by Yitzchak's actions. Another example of the similarity between Yitzchak's life and Avraham's.

[S> 26:34 (2)] Eisav marries at 40 years of age - a (sub)conscious attempt to emulate his father. However wicked Eisav is, he is genuinely respectful and loving of his father. On the other hand, Eisav's choice of a wife disgusts both Yitzchak and Rivka.

[S> 27:1 (55)] Yitzchak is old and blind and calls to Eisav to prepare for him a special meal and then receive a special blessing. While Eisav is in the fields doing his father's bidding, Rivka prepares Yaakov to receive the blessing instead of Eisav. She tells Yaakov to bring her two goats and she would prepare the dishesthat Yitzchak loved. Yaakov hesitates for fear that Yitzchak will feel his smooth skin and realize that Yaakov has come to deceive him. Rivka dresses Yaakov in Eisav's garments and places a goat-skin on his neck to give it a rough feel. She gives Yaakov the food to bring to his father.

It seems obvious that Yaakov was punished measure for measure for his deception of Yitzchak. The Brothers not only deceived Yaakov concerning the fate of Yosef, but they used a goat and a garment (exactly the two items that Yaakov used to deceive his father) to bring about their deception. If we accept the idea that Yaakov was supposed to get the bracha that Yitzchak was going to give to Eisav, that it was G-d's will, and even G-d's command according to Onkeles, to Rivka to “set it up”, then why was Yaakov punished so severely? An answer might be suggested in the form of an analogy. When one has to take drastic, life-saving treatments -"serious" medication, radiation, etc., what is done might be absolutely necessary, but there are often harsh side-effects.

Shishi - Sixth Aliya -23 p'sukim - 27:28-28:4
The blessing invoked by Yitzchak upon Yaakov, for bountiful produce and respected status among nations, has been borrowed by us to be recited on Motzaei Shabbat - V'YITEN L'CHA HA-ELOKIM...

As Yitzchak finishes blessing Yaakov, Eisav returns from the hunt. He prepares food for his father and presents it with a request (demand) of the blessing. Yitzchak trembles when he realizes that the bracha went to Yaakov. When Yitzchak explains to Eisav that Yaakov received (and rightly so) the blessing, Eisav bitterly cries out and asks his father for a blessing too. Yitzchak gives Eisav a blessing (not as exalted as Yaakov's). Eisav decides to kill Yaakov for this, the second time he has taken something away from him. Rivka hears (how? Ru’ach HaKodesh again, perhaps?) of Eisav's plans and encourages Yaakov to flee to Rivka's hometown until Eisav's wrath subsides. Rivka suggests to Yitzchak that he send Yaakov away to find a proper wife.

Note that Rivka did NOT tell Yitzchak that Eisav wanted to kill Yaakov. Perhaps she felt that it would pain him to much to learn of Eisav's true character. Perhaps, Yitzchak would have refused to believe that his Eisav would contemplate such a thing. Instead, Rivka expresses another concern (legitimate) as her reason for wanting Yitzchak to send Yaakov away.

Yitzchak calls for Yaakov and gives him another blessing and sends him off to Padan Aram to find a wife among Rivka's family. He gives Yaakov "the blessing of Avraham", thus providing for the continuity of the Chain that becomes Judaism.

Sh'vi'i - Seventh Aliya - 5 p'sukim - 28:5-9
Yitzchak sends Yaakov off to Padan Aram to Lavan b. B'tu'el, the brother of Rivka who is the mother of Yaakov and Eisav. (Unusual ID). Eisav sees that their father has sent Yaakov to find a wife, because he does not want him to take a Canaanite wife. Yaakov goes on his way and Eisav takes as another wife, the daughter of Yishmael. And Eisav takes Machalat b. Yishmael...

Talmud Yerushalmi exclaims that this is Bosmat, and asks why her name was changed. The astonishing answer is that all Eisav's sins were forgiven when he took a wife intended to please his parents. The Talmud generalizes and gives this as the source that the sins of a CHATAN (and KALLA) are forgiven when they marry. Strangesource for an important concept.
The final 3 p’sukim are reread for the Maftir.

Haftara - 21 p'sukim -Mal-achi - 1:1-2:7
There is speculation as to whether Mal'achi is the name of an individual, or a description of "My messenger". Some say that Mal'achi was Ezra. Mal'achi is known as the last of the prophets. Mal'achi brings G-d's message to the people that He loves Yaakov (and his descendants), and hates Eisav, even though Yaakov and Eisav are brothers. Thus, the Haftara echoes the rivalry and relationship between the two brothers that is the substance of the sedra To'l'dot. The haftara refers to the respect a son has for his father. In this regard, Eisav was exemplary.

Mal'achi criticizes the kohanim of the time for not being careful in the offering of korbanot. We can see this as a preparation for the building of the new Beit HaMikdash in the hopes that it will function properly and be a true honor to G-d.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 211 (part 3 - Gifts - part XIII) • Words Indicating a Gift
Reuven, who is critically ill, makes a single declaration, orally or in writing, without pausing between the gifts, stating that he gives the following gifts made in apprehension of imminent death or as gifts causa mortis: $200 to Shimon, $300 to Levi, and $400 to Yehuda. There is no priority among the donees in this case either since Reuven did not pause while making the oral declaration or since they were all included in the same memorandum of the gift. Reuven dies of this critical illness and leaves assets totaling only $700, which is $200 short of the total of his gifts. The donees must proportionately share the $700. Shimon will receive$155, Levi will receive $233, and Yehuda will receive $312.

Assume the same gifts and that Reuven dies leaving an estate of $900, sufficient to pay them all. Reuven also leaves a debt of $450, exactly fifty percent of the assets that he gave away as gifts. The gifts are subject to the payment of the donor's debt. Each of the donees will pay his proportionate share of the debt: Shimonwill pay $100, Levi will pay $150, and Yehuda will pay $200.

Reuven, being critically ill, makes three separate declarations of gifts causa mortis or in apprehension of imminent death. First he declares that he gives $200 to Shimon. Some time thereafter, he declares that he gives $300 to Levi. Finally, some time thereafter, he declares that he gives $400 to Yehuda. These are treatedas giving priority in the order in which the gifts were declared, with Shimon's gift having the most priority, Levi's gift having the second highest priority, and Yehuda's gift having the lowest priority. If Reuven dies of the same illness and leaves assets of only $600, Shimon will receive $200, Levi will receive $300,and Yehuda will receive only $100. If Reuven leaves only $400, Shimon will receive $200, Levi will receive $200, and Yehuda will receive nothing.

Assume Reuven makes the same gifts as stated in the prior paragraph and leaves assets of $900, enough to pay all three gifts. Reuven also leaves a creditor to whom he owed $800. Yehuda will lose his $400 gift, Levi will lose his $300 gift, and Shimon will lose $100 from his gift.

If the debt was $500, Yehuda would lose his $400 gift, Levi would lose $100 from his gift, and Shimon would not lose anything.

Assume that Reuven gives a gift causa mortis to Shimon of $400 and leaves an estate of $300 after the gift to Shimon is paid. Reuven's son Yaakov inherits the $300. Assume that when Reuven dies, he owes $200 to Avraham. The entire $200 will be paid by his son Yaakov who stands in the place of his father. However, if Reuven declares, "Give my son Yaakov $300," and then declares, "Give Shimon $400," the entire debt of $200 to Avraham will be paid by Shimon.

As in all aspects of the gift causa mortis, the witnesses must present the words of the critically ill donor as precisely as they can remember, and therefore they must, when possible, put in writing as quickly as possible the donor's exact words, since they may be controlling to show the donor's intent. As seen in thislesson, the words can determine whether to decrease the gift if there are losses or shortfalls in the estate. In all cases of doubt, the law will side with the heirs since the distribution of the assets of the estate to them is mandated by the Torah; the gift causa mortis is Rabbinically ordained, and must, in cases ofdoubt, yield to the Torah heirs.

When Reuven, the donor who is critically ill, declares a gift causa mortis of "$200 for Shimon" or "$200 from my [Reuven's] assets," even if Reuven suffers losses after the gift is declared the estate must pay the $200 to Shimon. If the estate does not have cash to pay the gift to Shimon, it must sell assets to pay the$200. However, if the losses occur after the death of Reuven, then Shimon shares in the losses.

Assume that Reuven, before making the gift causa mortis to Shimon, enumerates all of his assets and then states that the $200 gift is to be given to Shimon. When the assets are gathered, it is evident that the assets were worth less than Reuven had stated. In that case, the gift to Shimon will be reduced proportionately.
There are times when the donor wants the gift causa mortis to be given to the donee from a specific source; there are times when he intends that the gift come from his general estate after he dies. There are different legal results depending upon the intent of the donor. If the gift is from a specific source, what if the source is lost, stolen, or destroyed? If not from a specific source, what if part of the estate is lost, stolen, or destroyed? Does the donee have to share such a loss with the donor's heirs?

Reuven, who is critically ill, declares that he wants Shimon to be given $200 as a gift causa mortis or as a gift in apprehension of imminent death. Since the $200 represents less than all of the assets of Reuven, it cannot qualify as a gift causa mortis unless the donor specifically designates it as such or as a gift madein appre- hension of imminent death. This gift is both general and specific. This is a general gift insofar as not designating specific assets from which it should be given; it is specific as to being one of money only. Shimon will receive the $200 from the general assets of Reuven.

Reuven declares that he wants a gift causa mortis of $200 to be given to Shimon from the money that is in the vault in the former's study. Although this is specific in two ways, being of money only and being money from a specified source, the gift to Shimon can nevertheless be given from any of Reuven's moneys. However, if the money is stolen from the vault or the money in the vault is lost in any other manner, Shimon will not be given the $200 gift.

Reuven declares that he wants Shimon to be given a gift causa mortis of $200. Reuven's entire estate, upon his death from that same critical illness, is $500, which means that Shimon will be given $200, and the heirs of Reuven will receive the remaining $300. However, Shimon will receive $200 only if there is at least $200cash among the assets of Reuven. If there is less than $200, Shimon will receive a lesser amount, and if there is no cash, he will receive nothing. If Reuven is owed money by debtors, it is not included as money for the purpose of the gift. The situation is different if the gift is not of cash but rather refers to $200worth of Reuven's assets. If, of the $500 estate, $100 is stolen or lost in some other way, Shimon will bear two-fifths of the $100 loss and the heirs of Reuven will bear three-fifths of the $100 loss.

The subject matter of this lesson is more fully presented in Volume VII Chapters 253 of"A Restatement of Rabbinic Civil Law" by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores.
Questions to quint@inter.net.il

MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh
Shabbat Enjoyment and the Limitations of Social Justice
If we read chapter 58 of Yishayahu in its entirety, we encounter a surprising and even jarring juxtaposition. The beginning of the chapter is a searing admonition not to be hypocritical in serving G-d. The prophet laments how despicable it is that we act with external piety while we oppress the unfortunate. Our fasts are of no interest to HaShem if they are not accompanied by sincere repentance.

What HaShem really wants from us is to "untangle the snarls of wickedness, and open the ties of perverted justice; to set free the oppressed and undo the miscarriage of justice"; "to give food to the hungry, and bring the impoverished into your home; if you see the naked then clothe him, and don't neglect your kin".
The chapter then continues with a passage that commands honoring and indulging the Shabbat! No mention whatsoever is made of helping the unfortunate, yet the envisioned reward is similar to the one made in the first part of the chapter!

It seems that our fasts are despicable to G-d if they are not accompanied by social concern; but our "feasts" are acceptable to Him even without such concern!
We find a parallel contrast implicit in a similar admonition of the prophet Malachi. Malachi bewails the fact that the Kohanim in the Temple are bringing the sacrifices in a perfunctory way, without proper awe towards the One to Whom the offerings are brought. HaShem warns them, "Behold, I rebuke you with [shortage of] seed, and I smear excrement on your faces - the excrement of your holidays [Yom Tov offerings]; and it will draw you near to it" (Malachi 2:3).

The Zohar (Yitro II:88b) points out that this exhortation refers specifically to Yom Tov offerings, implying that lack of concern for others is a much greater problem on Yom Tov than it is on Shabbat.

This doesn't mean that Shabbat observance is unrelated to social concern. On the contrary, the Torah repeatedly connects the observance with Shabbat with the message of equality and concern for the needy. For instance, in the passage introducing the manna, which is the first place we encounter the Shabbat, we learn that each person received an equal amount (Shemot 16:18). And on Mount Sinai, HaShem commands us to give rest to our servants on Shabbat "so that your manservant and maidservant should rest like you", so that we should remember that we also were slaves in Egypt until HaShem freed us (Devarim 5:14-15).
However, social concern as a monolithic religious ideal is inherently limited. Consider the paradox of the man who has a respectable job and a comfortable house. Yet despite the fact that he has "everything", he feels a spiritual vacuum, because his life revolves around his own needs. He decides to devote himself to others, and fights for social equality. His minor loss of economic well-being is more than made up for by his newly-acquired sense of mission. What will happen if his quest is successful? Everyone will attain a respectable job and a comfortable house - and everyone will feel the same spiritual emptiness he started with! We see that an exclusive focus on social concern is just a more enlightened form of materialism.

Concern for others is certainly an essential value in Judaism. It is despicable hypocrisy to fast in order to demonstrate that material enjoyments are meaningless to us, if at the same time we rapaciously strive to increase our material well-being at the expense of the downtrodden. This is the theme of the first half ofchapter 58 of Yishayahu.

But even after we feed the hungry and clothe the naked, after we free ourselves from obsession with material gain, our material natures remain with us. We cannot fast the year round! We have to find a way for rich and poor alike to maintain their connection to material possessions, but to enjoy these possessions in an elevated way - elevated in the sense of "dignified", and elevated in the sense of "sanctified". This is accomplished through the mitzva of honoring and enjoying Shabbat. In this way we bestow an inner meaning on our accomplishments in social justice, as the prophet Yishayahu concludes in the second half of the chapter.
“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
Saul, the Troubled King
How is it that Saul, who was amongst the prophets, the first king of Israel, and whom Bible calls, 'the anointed messiah of G-d', could become the relentless hunter of David and one consumed by an evil spirit, described in chapter 18 and further on? How are we to explain the many incidents of his fury at David such as the casting of the spear at him while he was playing the harp before Saul or the slaughter of the priest of Nov for giving David sanctuary or the pursuit after him in the wilds of EIn Gedi and Midbar Yehuda?

Many Jewish and non-Jewish artists have portrayed him as madman like Lear; authors and playwrights have depicted him in the web of depression; and academics have described his pursuit as the necessary acts of a man frightened for his political life. However, all those surrounding him seem to have had no inkling of any depression, instability or insanity. To his son Jonathan, he was a father to be respected and a king worthy of obeying; Michal his daughter was faithful to his wishes; and his generals and troops loyally followed him into battle both against the Philistines and against David. Furthermore, had they been told in the Books of Chronicles, that are in essence history, just like the archives of kings and states, perhaps the explanations of mental instability would have been appropriate, but in the prophetic books that are concerned with religiosity-spirituality, morality and ethics, they have no place. Even though the text tells us that, "An evil spirit from G-d came upon Saul" (18:10), that could easily account for such explanations, still there is no place for them.

This spirit came upon Saul after Samuel had spoken his traumatic words; "The Lord has torn the Kingdom of Israel from you …and given it to your neighbor that is better than you" (15: 28). Not only the merit of kingship of the kingdom of priests was torn from him, but the spirit of HaShem left him (16:13-14); instead his soul was filled by the evil spirit of despair and rejection caused by the realization of the enormity of his sin. We should bear in mind that all of Saul's sins were connected to his role as king; there was not even a hint of any personal wrongdoing.

Abarbanel explained that because of this imagination and self-examination, he no longer was like other people, rather he was constantly busy with his sin and with the sorrow that he had failed in his allotted messianic duty. According to the Malbim, the knowledge that the evil spirit that had come upon him was from the Lord, led to the thought that now G-d was his enemy. We hear echoes of the same idea in the prayer of Jonah from the depths of the sea.

It was this utter despair and feeling of complete rejection arising out of the obsession with his sin, that our sages saw as the cause of the loss of prophecy, of his pursuit of David and of his inability to repent and thus achieve spiritual peace.

"Prophecy does not come in laziness, nor in sorrow and sadness; rather through simcha" (Shabbat 30b). Sorrow, worry and concern caused prophecy to depart from Saul. "Because of the sighing, concern and worry of Jacob all the time of his mourning over Joseph, the Divine Spirit left him. Then when he heard that Joseph was alive, it is written, 'And the spirit of Jacob revived'; which Onkelos translates as, 'and the spirit of prophecy dwelt on Jacob'." (Rambam Shmoneh Perakim 7).

Sorrow and despair of themselves are actually a sin and they lead us easily into further evil. Devoid of hope and a future, people are easily led to continue and even expand the evil that led to their wrongdoing in the first place, since they feel powerless to change anything. "That is why there are three reminders in the daily mincha offering [that was brought by the soul as homage]; one to atone for sin, the other cure the soul [that is sick with despair] and the third for the sin that will come because of that sickness " (HaEmek Davar, Vayikra 2:2).

The process of repentance and the confession that is a prerequisite thereof, should not be a morbid involvement with the dark recesses of the human soul and thought, as Saul allowed it to become. Rather, "It is the great mercy that the Almighty has given to His creatures. [Hashem himself taught us the 13 Divine Attributes which form the core of our selichot (penitential prayers)]. He has thereby prepared for them a pathway out of the guilt-filled pit and an escape out of the conscience-racked trap [of remorse yet inaction at] their offenses. [It is this Divine gift of repentance that enables people] to save themselves from spiritual destruction….Even if they have offended, rebelled and corrupted, He has not closed before them the gates of repentance" (Rabbi Jonah of Gerondi, Shaarei Teshuva, First Gate, section 1).

"Adam asked Cain why he was no longer downcast and sad at the murder of Hevel. Cain replied, 'Hashem showed me that one can repent and I did'. When Adam heard this he exclaimed, 'All these long years and only now have I understood how easy that is'. Immediately, he stood and sung, 'A Song of praise to the Shabbat Day" (BereishitRabba).

Saul's inability to understand and assimilate this Divine Mercy of the possibility of teshuva, caused the black spirit that corrupted his very being and led to the relentless pursuit of David, even to the massacre of the priests of Nob.

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

MISC section - contents:
[1] Vebbe Rebbe
[2] Words of Wisdom; Words of Wit
[3] Candle by Day
[4] MicroUlpan
[5] Various Divrei Torah
[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 rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q I often am asked to go to a significantly later minyan than I like in order to ensure a minyan in a house of mourning. On those days, I do not have time for breakfast between davening and work. To further com- plicate matters, in the morning, I have to take medicines that cannot be eaten on an empty stomach. May I have breakfast before davening under these circumstances?

A The gemara (Berachot 10b) brings two p'sukim as the basis for the prohibition on eating before Shacharit. While the first one seems to indicate an objective problem, Chazal interpret the second in a manner that implies that it is an act of haughtiness to involve oneself in eating before addressing Hashem, his Creator and King. The Beit Yosef (Orach Chayim 89) understands that the prohibition is rabbinic and the p'sukim are only asmachta (an informal basis within Tanach for a rabbinic law). He explains that Chazal formulated the derivation in a way that would imply that they forbade eating only when it, subjectively, displays haughtiness.What are some examples where eating before Shacharit is permitted under these guidelines?

The Avi Haezri (cited by Rosh, Berachot 1:10 and accepted by Shulchan Aruch (OC 89:3)) says that drinking water is not indulging enough to be considered haughty. Mahari Abuhav (accepted by Shulchan Aruch, ibid.) says that, by the same logic, one can eat foods whose purpose is medicinal. The Biur Halacha (ad loc.), basedon the Pri Chadash and Pri Megadim, says that in a medicinal context, it is permitted to eat even if one is capable of waiting until after Shacharit. Another scenario is where one is too thirsty or hungry to daven with proper concentration. According to the strict letter of the law, one should not pray in such a stateof mind (Rambam, Tefilla 5:2). Even though we are resigned to sufficing with a lower than proper level of concentration, one has the right to eat or drink as necessary to enable better concentration (Beit Yosef, ibid.). The Pri Megadim (Eshel Avraham 89:13) says that this too is not considered an act of haughtiness andwas never included in the prohibition.

The question, in your case, is whether eating which is not medicinal, but is preparatory for taking medicine, is permitted before Shacharit? Pri Chadash (89:4) is bothered by the need for special permission given to one who is thirsty to drink before davening. After all, one can drink water even if he is not particularly thirsty. He re-reads the Shulchan Aruch to say that if one is thirsty but considers it unhealthy to drink water on an empty stomach, he can even eat to enable him to drink. So we see that any eating which is necessary to enable an activity which halacha deems important before davening (including taking medicine) is permitted. The Biur Halacha (ibid.) suggests that before eating, one should at least say Kriat Shma (first paragraph), which needs to be preceded by Birchot Hatorah. Others add a suggestion to say a prayer that contains an element of supplication and/or Birchot Hashachar. Since these anyway need to be said before P'sukei D'zimra,it is not a big deal to say them a little earlier, before eating.

The only limitation is that the poskim are strict about extending these leniencies beyond the necessary minimum. (See, for example, the Mishna Berura (89: 21) regarding what one who needs to drink tea in order to concentrate can put into it and many other sources.) Thus, while you are permitted to eat the amount necessary to prevent the medicine from having a detrimental effect on your health (consult your doctor), that would not permit you to take the opportunity to have a full breakfast at that time.

It is wonderful that you are willing to arrange your schedule in order to accommodate mourners. We hope you can find a way to start the morning with the nutrition and calm needed to get a good start, but without compromising the primacy of tefilla as the beginning of one's activities. We assume that, with further planningand continued dedication to doing things right, you can work out the situation in the best possible way.

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.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
Chassidim of the Vizhnitzer came to him. "Rebbi", they told him, "we are in need of a Rav for our town. Could you suggest one for us?" The Vizhnitzer immediately gave them the name of one of his students, a truly brilliant talmid chacham. A few days later, the chassidim returned. "Rebbi," they said, "we asked him to come for an interview, and when we came we saw that he is little more than a boy - and a very frail one at that. Could you suggest someone else?"

"Now that I know your requirements," said the Rebbi, "I have the perfect candidate for you. Here is his name and address," he said, as he handed them the name of a man living in an adjoining town. When they finally approached the second man, they found that he was the local butcher of that town, a middle-aged man who was as strong as an ox but completely unlearned.

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

[3] Candle by Day
It would seem that just as there are colds and diseases of the body, so there are corresponding states of the mind which periodically impair its thought outpoint... And just as in the case of the body, rest and a mild food diet are the factors which often effect a cure, so in the case of the mind, mental rest and an easily digestible mental fare may be the wisest regimen to pursue. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Try this one on your favorite Hebrew speaker: You can ask in either direction - what's a YOMEIM?or how do you say commuter in Hebrew? Don't ask both at the same time; commuter - YOMEM; commuters - YO'MIM'EIM; commuting - YOMEMUT

[5] Various Divrei Torah
Eisav
The following comments about Eisav from the Talmud and Midrash are taken from the book ISHEI HATANACH by Yisrael Yitzchak Chasida
The Midrash says that Eisav greatly resembled Yitzchak physically.
The Gemara says that Eisav did not rebel during Avraham's lifetime (which was cut short by 5 years - 175 and not the 180 that Yizchak reached so that Avraham would not see Eisav's wickedness).
Targum Yonatan says that Eisav killed Nimrod (and took his special garment - some say it was the leather garment made by G-d for Adam & Chava).
The Midrash says that Eisav encouraged his grandson Amalek to take revenge against the children of Yaakov, since he did not succeed in vanquishing Yaakov.
The Zohar says that there was never a person who so honored his father as did Eisav to Yitzchak. This earned him domination in this world. Targum Yonatan adds that Eisav's honoring of Yizchak is what caused Yaakov to fear him, especially since he (Yaakov) spent so many years away from his father.
The Zohar says that Eisav's tears at losing the bracha caused Bnei Yisrael to go into Galut.

When Rivka was experiencing difficulty in her pregnancy, she went to ask G-d about it. "And G-d said to her..." - on these words Rashi says, G-d spoke to her through SHEIM, to whom G-d communicated via RU'ACH HAKODESH. Rashi seems compelled to say that because Rivka is not a prophetess. The Talmud mentions 7 prophetesses: Sara, Miriam, Chana, D'vora, Chulda, Avigayil, and Esther.
On the other hand, Onkeles states that Rivka's instructions to Yaakov as to how to receive the bracha from Yitzchak came to her via prophecy.
Later, Rivka finds out what Eisav said only in his heart. Prophecy?
Communication from G-d comes in different forms: prophecy, visions, dreams, Ru'ach HaKodesh, and more. There are subtle differences between the different ways that G-d communicates with people. Did Rivka receive prophecy?

SDT When Rivka finds out that Eisav wants to kill Yaakov, she tells him of her plan for his leaving the scene and spending some time in her hometown. She says: "...why should I be bereaved of both of you in one day?" The Gemara tells us that on the day that Yaakov was being buried in Me'arat HaMachpeila, Eisav tried toblock entrance to the body. Chushim, son of Dan, grandson of Yaakov killed Eisav and his dead body (or part of it) fell upon Yaakov's body. At that moment, says the Gemara, the "prophecy" of Rivka came true. Torah Temima (the original TT) explains that it wasn't actual prophecy, be it was K'ILU, like she said somethingand it came true, even though she did not at all intend it to be so when she uttered those fateful words. This is considered on of several examples of the power of the words of certain individ- uals. There is an implied warning.

[6] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA
As we've explained in the past, the letters in the arch above the turtle are the initial letters of the words in T'hilim 104:24, which proclaims the wonders of nature as G-d's magnificent handiwork. MRMH is the English acronym for the pasuk: MA RABU MAASECHA HASHEM... The column is part of TT because the wonders of nature are part of G-d's world. Expanding our knowledge of nature, adds to our knowledge of G-d and our love for Him.

Hippopotamus
Large, herbivorous, river-living mammal of tropical Africa... short-legged, broad body with a tough gray or brown hide... weighs about 5 tons; female is slightly smaller. The mouth is wide, and the incisors and lower canines are large ivory tusks that grow throughout life. The eyes are near the top of the head, so the animal can see when nearly submerged. Hippos usually live in herds of about 15 animals. Much of their time is spent standing or swimming under- water, where they feed on aquatic plants; they must rise to breathe every 5 minutes or so. At night groups of animals feed on shore... Recent DNA studies indicate that whales are most closely related to hippos... name literally means river horse... but there is very little that is horse-like about a hippo. The animal is truly amphibious... stout, but dispropor- tionately short, legs. Nevertheless, the hippo can run at fast speed on land... not a good swimmer... cannot float... Underwater activity is rarely seen, as the hippo is usually in muddy water... calves often climb onto their mothers' backs if the water is too deep for them to stand up in it... reflex action ensures that the nostrils and ears are closed by muscular valves as soon as they come in contact with water. Air in the lungs is expelled in an explosive burst on surfacing, sending a miniature water-spout into the air. At the same time the ears are waggled furiously to clear them of water... very sensitive skin... hence its fondness for mud... a subcutaneous mucous gland secretes a pinkish to reddish oily liquid that helps in keeping the hippos skin from drying out... huge canine teeth are the principal weapons of hippos, promi- nently displayed during the incorrectly termed "yawning", which is really a warning signal... Court- ship is a rough affair... Hippos mate in the water and usually give birth there as well. Suckling also takes place under water... deep resonant call that would be menacing were it not preceded by a near falsetto squeal... hippos vocalise under water as well as on land... Hippos are long-lived animals although by 40, they are decidedly geriatric and not many live beyond that age in the wild. (BTW, either hippopotamuses or hippopotami is acceptable for plural.)

[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Parshat Toledot tells us of Yitzchak, who is now happily married, living in Israel and involved in providing for his young family. Unfortunately, how- ever, financial conditions begin to worsen, affecting not only Yitzchak, but the entire region. What is a responsible husband and father to do? Yitzchak decides to do precisely what his father did - pick up and move to another country where life is easier, where he will be able to enjoy prosperity and financial security. Not only does Yitzchak make up his mind to leave, but he is already on the road when Hashem appears to him and says: "Don't go... sojourn in this land... and I will be with you and bless you..."

Rashi explains that Hashem tells Yitzchak ein chutz l'aaretz k'dai lecha- it doesn't befit you to be in chutz la'aretz. It isn't "kedai" - worthwhile, fitting, proper, or appropriate for you. While it is true that Yitzchak enjoyed a special status after the Akeida, knowing how to choose what is "kedai" is a lesson that must be learned by every observant Jew. It is true that there may be many reasons - economic, professional, and familial - to live outside of Israel. But Hashem tells Yitzchak - and through him He tells all of us - that any decision on this matter must be based not on what is most comfortable, but on what is really "kedai."

Rabbi Eliezer Langer , Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[8] Divrei Menachem
The episode of the Birthright in parshat Toldot provides us with a piercing insight into the life of Ya'akov Avinu. Ya'akov is faced with the dilemma of whether or not to accede to his mother's design to outwit his firstborn brother and deceive his father Yitzchak.

In her commentary, Nechama Leibo- witz helps us to understand that Ya'akov was definitely hesitant to comply with the plan. For example, when we contrast the ponderous manner by which Ya'akov approached Yitzchak with delicacies - "he went, took and brought" - with the haste with which Avraham and Rachel are described as performing mitvzot, we discern the depth of Ya'akov's distaste for the stratagem.

Nevertheless, the text in the Tanach implies disapproval of Ya'akov's supplanting of Esav (cf. Yirmiyahu 9:3). The Torah teaches that Ya'akov was paid back at every step: his sons deceived him with a bloodstained coat; Leah, the "Bechora" (firstborn) "replaced" the younger Rachel.

The ultimate test for Ya'akov is that he must reconcile himself with Esav, despite all that the latter stands for, before the pronouncement of the angel (Breishit 32:27-29) can come to fruition. Only after Ya'akov implores Esav to take his blessing (ibid 33:11) can Hashem now dispense with the name associated with deceitfor the elevated name of Yisrael, a prince of G-d.
Shabbat Shalom,
Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
Where did all the Blood Go?
Lately I've received a number of emails asking this excellent question, and in fact, this is a favorite question on the lecture circuit as well. After all, vast numbers of animals were slaughtered and offered as Korbanot in the Mikdash; ergo, lots of blood. How was it removed?

One of our main sources on the Mikdash drainage system is the Letter of Aristeas, written ostensibly by a non-Jewish officer of King Ptolemy II Philadelphius of Egypt (285-246 BCE) named Aristeas to his brother Philocrates. Most scholars agree that this apologetic work is greatly romanticized and consequently must be taken with the proverbial "grain of salt" (a topic, by the way, for a future column - salt, that is). The author, a true enthusiast, loses no opportunity to glorify the Jewish people, the perspicacious philosophy of Yahadut, the uniqueness and authenticity of its ancient traditions and of course, the incredible magnificence of the Beit HaMikdash. It is thought that the author was an Alexandrian Jew, and that the Letter was written between 250-100 BCE. The Letter recounts how at least some of the blood was removed. "And the whole floor (of the Azara) is paved with stone and it is sloped leading to the appropriate places to allow for the flushing of water which occurs so as to cleanse the blood from the sacrifices. For many tens of thousands of beasts are brought for sacrifice on the days of the festivals… There were also many openings at the base (of the Mizbei'ach) which were invisible to all except those (Kohanim) who have the duty of carrying out the service,so all the blood of the sacrifices, which is collected in huge amounts, is cleansed by the downward momentum and slope" (ch.90). The Mishna (Pesachim 5:8) - describes how the Kohanim cleaned the Azara after the crowds offered their Korban Pesach. "As the ritual was performed on a weekday, so was it performed on Shabbat except that then, despite the displeasure of the Sages, the Kohanim would wash down the Azara." Tif'eret Yisrael (ibid.) explains, "The flow (of the running water in the plumbing system under the floor of the Azara - T.Y. Midot 3:2) would be stopped, and as a result, the water (would surge up through the holes in the floor) and flood the Azara. Then they would scrub down the marble floor washing off any (remaining) spilled blood and they would unplug the stoppers thus re-opening the drains and all the (dirty) water would flow out."

As a result of Zerikat HaDam of vast numbers of Korbanot, especially during the Shalosh Regalim, quite a bit of blood was "thrown", poured or "placed" on the Mizbei'ach as well. Where did that blood go? Was the Mizbei'ach also designed and constructed in such a way as to facilitate the draining of this sacrificial blood? According to Tif'eret Yisrael, the answer is "yes". Perhaps more cognizant than any other traditional commentator of the many practical difficulties presented by "Mikdash- logistics", Tif'eret Yisrael offers a possible solution. First he addresses the question of how the Kohanim managed to consistently pour the excess blood remaining in the Mizrak (sacred vessel) after Zerikat HaDam, exactly into the "two holes like two narrow nostrils" located at the south-western corner of the Yesod (base) of the Mizbei'ach (Midot 3:2). Tif'eret Yisrael writes, "…there were two holes there, one for 'inner sin-offerings' (e.g. Yom Kippur Avoda) and one for 'outer offerings' (all other Korbanot)… it is impossible to say that they spilled the blood exactly on the holes because the Mishna tells us that the holes were like 'narrow nostrils'. How would they be able to pour the thick blood directly on these narrow holes? It might be possible if the Kohanim poured blood on that part of the Yesod which was to the south (where the holes were located). But what are we to say when the Kohanim poured blood on the western (or northern) side? Obviously the blood was poured on the Yesod and not directly on the holes. And from the place where the blood was poured, it flowed down to the designated hole. Also around the outer edge of the Yesod was a lip which actually made it into sort of open drainpipe which facilitated the flow of the blood and prevented it from spilling down to the Azara floor" (ibid). We may add that the Yesod would of necessity have to have been built with a steep enough gradient to allow the blood to flow swiftly enough so it would not coagulate. In addition, the surface of the Yesod would have to be smooth and cleaned constantly to prevent impediments from collecting which would tend to obstruct the blood flow. The Mishna in describing part of the Yom Kippur service relates: "The Kohein Gadol sprinkled the blood on the cleansed surface of the Mizbach HaZahav (golden incense altar) seven times and then poured out the rest of the blood on the western base of the outer Mizbei'ach. The rest (of the blood sprinkled on the outer Mizbei'ach) he poured on the southern base. Both bloods mingled in the channel (the plumbing system under the floor of the Azara) and flowed down to the Kidron Valley (south and southeast of Jerusalem). And it was sold to gardeners as fertilizer and the law of sacrilege applied to it…" (Yoma 5:6) Such a modern concept! The sacrificial blood from the Temple Sacrifices was recycled!

And a note to M.C. from Teaneck about the Bamah. Often translated as "high place" or "field altar", the Bamah in Yahadut has a fascinating history. "Before the (desert) Mishkan was set up, Bamot were permitted and Avoda was done by the first born (of each family), but once the Mishkan was set up, the Avoda was done by the Kohanim and Bamot were forbidden... After they came to Gilgal (where the Mishkan was located while Eretz Yisrael was being conquered and apportioned), Bamot were again permitted... After they came to Shilo (and set up the Mishkan there), Bamot were forbidden… After they came to Nov and Giv'on, Bamot were again permitted...After they came to Jerusalem, Bamot were forbidden and never again permitted… (Zevachim 14:4-8). In the period when the central sanctuary did not house the Aron HaBrit, such as in the days of Gilgal, Nov and Giv'on, Bamot were permitted. "For you have not come to the resting place or to the heritage" (Devarim 12:9). The sanctuary at Shilo (which did house the Aron) was considered the "resting place" and the Beit HaMikdash was considered the "inheritance". A Bamah Ketana (small Bamah) was a private altar upon which voluntary sacrifices (such as Shelamim, peace offerings) could be offered. The altars at Gilgal, Nov and Giv'on were consideredBamot Gedolot, and while suitable for most public Korbanot, they did not have the status of the Shilo sanctuary or the Beit Hamikdash since they lacked the Aron. It took many generations for the idea of the necessity of centralized worship in the one Beit HaMikdash in Jerusalem on one hand, and the internalization of theprohibition of offering Korbanot at Bamot on the other, to percolate into the consciousness of the people. In the days of Bayit Rishon, with the exception of Kings Chezkiyahu and Yoshiyahu, even during the reigns of the righteous kings of Yehuda, "…the Bamot were not taken away". Their continued existence was one of thecauses of the exile Melachim Bet 17:9).

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

Towards Better Davening and Torah Reading
Column #94. 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.
Concerning Birkat Kohanim...
Last week we wrote about the correct accenting of the words of this three-pasuk, 15-word blessing. DK/BE would like to apologize if his words sounded critical of Kohanim; his intentions were educational and not meant to sound sharp.
None of the words change meaning if the wrong syllable is accented. So we are not talking of a serious flaw. "Just" the beauty of correct Hebrew. And maybe a little more because of the command in the Torah: KO T'VORACHU ET BNEI YISRAEL, EMOR LAHEM - Thus you shall bless the people - say to them: It is as if G-d was thefirst One to call out the words that Kohanim throughout the generations are to repeat. We see it each day as repeating after the Shaliach Tzibur, but it is really repeating after G-d. If He said to say ei-LE-cha, then the Sha"tz should say ei-LE-cha and the Kohanim should say ei-LE-cha. Not ei-le-CHAAAA. yi-SA, not YI-sa.It just seems important to get right.
Since we presented DK/BE's understanding of the role of an ALEF, we now present YL's. We've got a real, old-fashioned MACHLOKET. Who's right? We'll see. Here's what YL writes...
The twenty-two letters of the Hebrew alphabet all represent consonants, i.e. the sounds we make when we block (completely or partially) the air flow from our lungs. For example: we pronounce [b] ] - represented in writing by BET - by pressing our lips together, thus blocking the air flow at the lips. Similarly, we pronounce [g] - written as GIMMEL by pressing the back of our tongue against the palate and blocking the air flow there. Precisely in this manner we pronounce a glottal stop (or "catch") by blocking the air flow at the vocal cords, and we represent it with an ALEF.
It is not true that an ALEF contributes "no sound at all". Thus YA'-DIR very definitely has an ALEF-sound before the DALET, just as YAF-GISH has a FEI-sound before the GIMEL. When is it true that an ALEF is silent? Only when it has no NIKUD whatever, as in the word M'LACHA or in the word B'REISHIT (just like the second SHIN/SIN in the name YISSACHAR - it has no NIKUD whatever, and so remains silent.) And so you do not lengthen the YA in any way in the word YAADIR you pronounce a glottal stop after the A and get two closed syllables: YA' and DIR.
Of course, we all know that ALEF is taught as a "silent letter" in the Ashkenazi tradition. But this (actually) only relates to those ALEFs without NIKUD. When an ALEF has a NIKUD-sign, it is supposed to be pronounced as a glottal stop.
Dear reader, don't think you've heard the last word on the pronunciation of ALEF.
On another note... In Parshat To-l'dot, we find a not-so-common occurrence of a CHATAF-vowel under a letter that is not ALEF, HEI, CHET, or AYIN (the usual letters that get CHATAFs). The Torah describes Rivka's experience during pregnancy as VAYTROTZETZU HABANIM B'KIRBAH - the children struggled inside her... There are three different opinions (practices) as to how to pronounce the TZADI with a CHATAF-PATACH.Some always pronounce these CHATAFs just like a SH'VA NA (except for the ones under ALEF, HEI, CHET, AYIN). Some pronounce then as CHATAFs, even though they are not the usual four letters. And some will pronounce them with a CHATAF unless the letter under which the CHATAF is, is the first of two-the-same letters (which is the case here) or the word has to do with eating or blessing - in which cases, the CHATAF is pronounced like a SH'VA NA. Therefore, two of the three opinions go for VAYIT- RO-TZ'TZU (rather than VAYIT-RO-TZA-TZU).

Parsha Pix
Classic ParshaPix again this week, with two additions which will be PPPs (ParshaPixPuzzles, sort of like a visual TTriddle).
Top-left is Yaakov with his lentil stew.
Next to him is one of Yitzchak's workers on a break from digging wells.
Continuing across the top, we come to a Seder plate. Rashi tells us that it was the first night of (the future) Pesach that Yaakov presented himself to Yitzchak for the bracha.
Rivka told Yaakov to bring her two goats. Just to feed Yitzchak, you need two goats? Rashi answers that one was for the main dish and the other for Korban Pesach.
Upper-right is a king on his father's back. The hand is pointing to the father, who would be AVIMELECH.
This is not the only pun in this week's ParshaPix, as you will see.
The rain cloud ispart of the bracha that Yaakov received.
The sword is part of the bracha to Eisav.
The lion cub on the map of Israel is another pun - GUR BAARETZ HAZOT. Actually, live in this Land...
The tow truck is another pun - Yitzchak lived in GERAR. Tow is also a reminder of the first syllable of the name of the sedra. TO-L'DOT,rather than the more common (but mistaken) TOL-DOT.
The passport is for Yaakov who is being sent abroad by both Yitzchak and Rivka. Yitzchak never needed a passport, but Yaakov did.
The teddy bear is holding aloft the number 7 in one paw and an upraised hand in the other. There are two meanings to the name Be'er Sheva.One is from the seven sheep that Avraham gave Avimelech as a token of the covenant between them, and the other is for the oath(s) that were taken in that agreement. SHEVA has both connotations.
And in the lower-right is the Davka Judaica Graphic of Yaakov, the studious ISH TAM, dweller in the tent of Torah study, and Eisav,the ISH SADEH, the man of the field, the hunter.
That leaves the two new elements. Your mission, should you accept it, is to find those two elements figure out their meaning. If you... should be caught, the secretary will disavow... This tape...

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 (Chayei Sara) TTriddles:
[1] Identical words ban whom from what?
[2] Avraham, Yishmael, Yitzchak, Yaakov, and who?
[3] Rivka and the Three Queens
[4] Eliezer, Yonah, Koresh, Nechemia
[5] x to find her; 3x from son to son
[6] People from here are early risers
[7] The arrow? (from the ParshaPix)

And the envelope, please...
[1] There were some good attempts at this one, but the “official” (originally intended) answer is SIM NA YADCHA TACHAT Y’REICHI, the words of the oath that Avraham administered to Eliezer, banning his taking Yitzchak out of Eretz Yisrael. The same words were used by Yaakov Avinu in the oath he administered to Yosef, banning his (Yaakov’s) burial in Mitzrayim.
[2] VAYIGVA, and he died (breathed his last breath - the word obviously has a slightly different meaning than he died, because it is sometimes followed by VAYAMOT, and he died). In addition to Avraham, Yishmael, Yitzchak, and Yaakov, the word is used to describe the demise from the Flood of every living thing.
[3] Rivka and Vashti (queen), Esther (queen), and Bat Sheva (queen, although the word is not used for her, as it is for Vashti and Esther) are all described as TOVAT MAR-EH, good looking. Although only these four women are called TOVAT MAR-EH, there are other, similar terms for beauty that describe other women (and men),e.g. Y’FEI TO-AR, Y’FEI MAR-EH, YAFA.YAFEH. And, in some cases, the superlative M’OD or AD M’OD is added - exceedingly beautiful.
[4] Here is an example of a TTriddle that contains a mistake, and yet several people solved it. It was not Eliezer, but Avraham, when he was instructing Eliezer, who referred to G-d as HASHEM ELOKEI HASHAMAYIM. Curiosity, which is very often responsible for TTriddles, led to a computer search of Tanach to find others who referred to G-d in exactly the same way. The search yielded three others: Yona, when his concerned shipmates asked him who he was and what he was doing, etc. - this after the lottery had fallen on him as the cause of the trouble at sea they were all experiencing. He identified himself as a Jew who fears HaShem, the G-dof the Heavens. Koresh, king of Persia, is quoted twice - once in the book of Ezra and once in Divrei HaYamim - as acknowledging HASHEM ELOKEI HASHAMAYIM for all the lands that he ruled, and for charging him to build G-d’s House in Yerushalayim. And Nechemya used the phrase in prayer on behalf of the people of Israel.
[5] x=10 camels. Avraham sent Eliezer with 10 camels to find Rivka. And one of her sons, Yaakov, gave her other son, Eisav, 30 camels (among other animals) as a gift of appeasement.
[6] ARAM NAHARAYIM occurs twice in the Torah, once as the hometown of Avraham Avinu and once as the hometown of Bil’am HaRasha. Pirkei Avot contrasts these two people and puts them at diametrically opposed poles of personality traits. Commentaries explain that when the Torah tells us about someone getting up early in the morning, it indicates an enthusiasm towards some goal. Avraham avinu rose early in the morning, saddled his own donkey (another indication of enthusiasm), to set out at G-d’s command to the Akeida. L’havdil, Bil’am is also described as rising (early) in the morning and saddling his own donkey, to enthusiastically accompany the delegation from Balak. People from Aram Naharayim are early risers.
[7] The arrow in last week’s ParshaPix connected two elements of the PP to produce this TTriddle. The gift package and the bull. This is a play on words for the travels of of the family of Yishmel. They traveled from CHAVILA (sound-alike, different spelling of the word for package) to SHUR (spelled like SHOR but the dot of the VAV is in its middle rather than above its head).

This week's TTriddles:
[1] 3 boys, 3 teens, 5 adults, and...?
[2] Yitzchak's servants and who & who?
[3] Yitzchak to Yaakov, G-d to Moshe and [L] Bil'am
[4] Aside from many names, only three are called this way
[5] plus two elements from the ParshaPix

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

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

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

Astoria, Tiberias, valid DEC 5-7, 12-14
Shabbat and Sunday: 650NIS per couple, h/b

Blue Weiss Spa, Netanya, valid Nov. 30-Ded 4
MIDWEEK: 435NIS per couple per night, H/B

Habat HaBaron, Zichron, valid Nov. 30 - Dec. 4, Dec. 7-11
MIDWEEK: 350NIS per couple per night, B/B

Kinar Classic Hotel, valid Dec 4 - 7, 11-14
SHABBAT, F/B + Thursday night or Motza'ei Shabbat, H/B:
Deluxe room: 1310NIS per couple

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

Carmel Forest Spa, Tzfat, valid Nov. 30 - Dec. 4, Dec. 7-11
2-night MIDWEEK package: 1470NIS per couple, F/B

Canaan Spa, Tzfat, Valid Nov 30-Dec. 3, Dec. 7-10
2 night midweek package: 1855NIS per couple, dinner and brunch

Eden Inn Zichron, Valid Nov 30-Dec. 4, Dec. 7-11
midweek: 310NIS per couple per night, B/B

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

Sheraton-Plaza, Jerusalem, valid Dec. 19-20
First SHABBAT CHANUKA, 1265NIS per couple, F/B

Eden Inn, Zichron, valid Dec. 21-24
CHANUKA MIDWEEK 3-night package: 1635NIS per couple, H/B
Discounted rates for children • Special Chanuka programs

Sheraton-Moriah, Dead Sea, valid Dec. 21-25
4-night CHANUKA package: 3990NIS per couple, H/B

Ramot Resort Hotel, Tiberias, valid Dec. 21-25
420NIS per couple per night, H/B
Discounted rates for children

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

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Shabbaton this week: people in the neighborhood are invited to join us for davening and/or shiurim, as follows...
Friday nite
4:05pm Mincha, Kabbalat Shabbat & Maariv, Carlebach-style with a flavor of Chazanut with Chazan Binyamin Munk and the B'nevel Quartet
8:30pm (approx.) Shiur by Rabbi Shmuel Klitzner "Parental Love & Tangled Webs", Oneg Shabbat

Shabbat DAY
7:30am Pre-davening mini-shiur by Phil
8:00am Shacharit, etc. with Chazan Binyamin Munk and sons11:45pm (approx.) Shiur by Rabbi Emanuel Quint: "Yaakov & Eisav and the Beth Din"
3:00pm Shiur by Rabbi Shmuel Klitzner: "Injuries that Enable", Mincha follows at 4:00pm
4:25pm Drinks & Nosh, Q&A and discussion
5:05pm Maariv & Havdala (Shabbat is out at 5:16pm)

Motza”Sh
Motza'ei Shabbat (a.k.a. Sat. nite), November 29th, 8:00pm • Why does the Beilin Geneva Plan dominate the media limelight? A special session on the indiscretions of the Beilin GenevaPlan and how to respond to it in the media, David BedeinIsrael Resource News Agency <www.israelbehindthenews.com>

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

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts fromMinchat Chinuch by Rabbi Dovid Zitter
resume 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
5:30 Maariv (thru Tevet)
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
Gentlemen: Watch for details of an expanded Beit Midrash program for men to include Chavruta learning and additional shiurim to run from 9:00am to Mincha at 1:20pm (or parts thereof). If you'd be interested, call us at 566-7787 ext. 207.

Sunday
N'SHEI LIBRARY 10:30-12:45
9:30am (women) • Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) •L et's Learn Chumash with Tonia Frohwein
11:30am (men & women) Parshat HaShavua with Shprintzee Herskovits
Sunday, November 30th, 4:00pm • Healing & the 10 S'firot by Yaakov Gerlitz, Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
7:30pm •Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary, Now studying: From Adam to No'ach & the Bnei Elokim with Rabbi Chaim Eisen
Sunday, November 30th, 8:00pm - • Book Month lecture by Rabbi David Aaron

Monday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Excursions into the world of Nevi'im with Mrs. Pearl Borow
10:30am (men &women) • Rambam’s 13 Principles • Rabbi Zev Leff
11:36am (men and women) • Jewish History series: The War of Quietus with Dr. Henry Goldblum
11:36am (women) • Rabbi Yissocher Frand on the Truth will set you free followed by discussion with Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women, No obligation for the first session • Qualified nutritional advisor on hand; Mondays, from 11:35am • Elisheva 999-6479
Monday, December 1, 12:30pm • Lunch and Video: “Parshat Toldot" by 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 with Chani Abramson
Women's Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, In-Depth study of Chumash B’reishit with Rashi, - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop • Mondays: 5:20-7:20pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Mondays at 7:30pm (and Wednesdays at 9:00am) • The Avrom Silver Jerusalem College for Adults presents...Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
NEW! Mondays 7:00-8:30pm • Jerusalem Congressional Task Force, Meet and discuss ways in which to communicate with U.S. Congress people abroad concerning vital issues of the day in Israel of which they may not be aware
MASK - Mothers & Fathers Aligned Saving Kids • J'lem Chapter at the OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next bi-weekly meeting - MONDAY, Dec. 1, 7:30-9:00pm • http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
8:30pm • AM SEGULA; “Curing the Jewish Heart” series with Eli Yosef, Historical overview of the Exile and Redemption

Tuesday
N'SHEI LIBRARY - CLOSED
The Israel Center and the Old City Free Loan Association 14th year • over 3000 loans granted, Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am, Call 054-690-330 for further information
9:00-10:00am • The World of Mishna; Halacha, Hashkafa and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
9:00am • Haftara: "Haftara: "Reconciliation between Am Yisrael and G-d: As Dew to the Lily of the Valley"" with Dr. Hayim Abramson
9:55am • Mashiach in Rabbinic Thought with Dr. Hayim Abramson
10:50am • Parshat HaShavua with Rabbi Mordechai Spiegelman
11:55• Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) with Raizel Zisk
Jewish Values Education Institute presents Wellsprings of Creativity; Come & discover your own writing ability! Each of us is a wellspringof thoughts, memories, stories & poetry. Let your inner voice emerge...12 1½-hr. sessions with Esther Sutton; Tuesdays, 12:00-1:30pm
Video and Lunch • Tuesday, December 2nd, 12:30pm • “Hillel Kook Memorial Evening”, Hon. Moshe Arens and others
Tuesday, December 2nd, 7:30pm • Who angers or disappoints you? How should they change? Learn The Work of Byron Katie a simple method of self-inquiry that can change your life. Workshop facilitated by Dr. Moshe Dann For more information: www.thework.org
Tuesday, December 2nd, 8:00pm • Panel Discussion: Are we still "The People of the Book"

Wednesday
9:00am • Dr. Aviva Zornberg on Parshat Hashavua
10:45am • Rabbi Macy Gordon on Do ends Justify the Means in Business
On Dec. 10, 17, and 31 Rabbi Gordon will be giving his lecture on Wednesdays at 9:00am and Rabbi Gold will be giving a class on the Kuzari - Adventures in Jewish Thought
9:30am • Towards More Meaningful Davening with Dr. Joel Luber
Wednesday, December 3rd, 12:30pm • Guest speaker: Dr. Morris Mandel, Pyschologist, Prolific author, long-time Jewish Press columnist
(Mondays and) Wednesdays 2:00pm; Hebrew-reading Ulpan with Chani Abramson
Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us!
3:00pm • women in Tanach; Guided Chavruta study with Pearl Borow
7:30pm •Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for the Perplexed, Now studying: Taamei HaMitzvot - Criminal Law with Rabbi Chaim Eisen
Root & Branch Association (in cooperation with the Israel Center)and in collaboration with the Raoul Wallenberg Honorary Citizen Committee
Wednesday, December 3rd, from 18:00 • Rabbi Michael Ber Weissmandel z"l Memorial Evening
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 (for any and all lectures)
Rabbi Michael Ber Weissmandel z"l Memorial Evening
18:00 Introduction • Greetings by the Israel Center,the Raoul Wallenberg Honorary Citizen Committee and other organizations
"Beacons in the Dark" as expressed in the art of Yitzchak Greenbaum
"Missed opportunities to reduce the Holocaust's Magnitude" by Yacov Fuchs
"Some personal reflections on the Politics of the History of Rescue "by Dr. Becky Kook, Ben Gurion University; Daughter of Hillel Kook (Peter Bergson)
"The Bratislava Working Group" by Professor Yeshayahu Yellineck
"Reflections on our history of the past and history of the future" by Larry Pfeffer
20:00 INTERMISSION (Snacks and meals on sale at Israel Center Cafe)
20:30" Torat Chemed and Hidden Messages in the Torah" by Dr. Moshe Katz
Rabbi Weissmandl pioneered the field of Torah Code analysis
"Rabbi Weissmandl's Letters Pleading for Help for the Doomed Jews of Europe"by Yacov Fuchs
Video taped interviews
THERE MAY BE SLIGHT CHANGES IN THE PROGRAMFinal program will be listed on Web site: www.geocities.com/eProceeding
8-10pm • Aliya Counseling with Miriam Bass

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

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

upcomings at the Israel Center
Motza'ei Shabbat, Dec. 6th, 8:30pm • Rabbi Yaakov Moshe Poupko on Taking the Menorah from the Mikdash into the Great Outdoors

Sunday, Dec. 7th, 8:00pm • Macrobiotics: What is it? Dr. Michael Feinerman

Monday, Dec. 8th, 8:00pm • Discover Ohr HaBinah Jewish, Hands-On and Distance Healing: Developed and taught by Rabbis, Gain concrete tools to feel better and more capable to help others, grow spiritually, and find a new, happy, healthy profession, Lecture byRabbi Legomsky MA Neurotherapist

Tuesday, Dec. 16th, 7:00pm • KISS your fears, anxieties, sadness, physical pains, and overeating/smoking GOODBYE! and Rebuild your marriageor succeed now finding your match! Practical demonstration lecture by Rabbi Legomsky MA Neurotherapist Immediate results - this is not talking psychology!

Tuesday, Dec. 23rd, 8:00pm • An Evening of Music & ArtSurprise Slides on a Special Subject

Watch upcoming Torah Tidbits for details of our special Chanuka programs

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

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

Hold this date: January 10th
Special Shiur 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

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

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