Shabbat Parshat VAYEITZEI
TT #596 - December 5-6, '03, 11 Kislev 5764

This Shabbat is the 71st day (of 355); the 11th (of 51) Shabbat of 5764
...HA'ARETZ ASHER ATA SHOCHEV A'L'HA L'CHA ET'NENA U'L'ZARECHA

Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #596 • Ranges are for THU-THU, 9-16 Kislev - December 4-11
Candle lighting - 4:00pm
Havdala - 5:15pm (Rabbeinu Tam - 5:52pm)
Earliest Shacharit 5:29-5:34am
Sunrise - 6:23-6:28½am
Sof Z'man Kri'at Sh'ma - 8:56-9:00am (8:08-8:12am)
Sof Z'man Shacharit - 9:47-9:50am (9:15-9:19am)
Chatzot (halachic noon) - 11:29 -11:32pm
Mincha Gedola (earliest Mincha) - 11:59-12:02pm
Plag Mincha - 3:31 - 3:32½pm
Sunset - 4:40 - 4:41pm (4:35-4:35½pm)

Shabbat times for other cities: (Vayeitzei)
Candles city Havdala
4:15pm Raanana 5:16pm
4:16pm Beit Shemesh 5:18pm
4:15pm Netanya 5:15pm
4:16pm Rehovot 5:16pm
3:56pm Petach Tikva 5:16pm
4:14pm Modi'in area 5:14pm
4:18pm Be'er Sheva 5:17pm
4:15pm Gush Etzion 5:15pm
4:14pm Ginot Shomron 5:15pm
4:00pm Maale Adumim 5:15pm
4:06pm 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...

Last op for Kiddush L'vana in any month is midway between the molad of that month and the molad of the next month. Since we use the average numbers for the calculations of the calendar, we know that the time between two successive moladot is 29d 12h 44m 1p. Therefore, the deadline for K.L. (a.k.a. full moon, opposition, Nigud) is half that time (14d 18h 22m) added to the molad of the month. Kislev's molad was Monday (Nov.24) at 5:34am. Add 14d 18h 22m and we get Monday (Dec.8) at 11:56pm Israel Standard Time (Winter time, Sha'on Choref).
The moon will be out just about all Mon- day night, but K.L. cannot be said after 11:56pm. That is, here in Israel. In New York, for example, the NIGUD occurs at 4:56pm, which is about a half hour after sunset. Maybe there will be a few minutes to say K.L. on Monday night in NY, but to be practical, Sunday night is really the last op. And if you are in LA, then your deadline for K.L. falls during Monday afternoon, which makes the last opportunity all of Sunday night.
The point of all this is that times for Kiddush L'vana, both first and last opportunity, are location-sensitive, as opposed to the molad as announced in shul for Rosh Chodesh Benching, which is the same all over the world. In other words, if you live in Chicago or London or Capetown or Melbourne - you can get the Molad information for announcing in shul from any calendar, but the K.L. times must be adjusted for your location. Just like candle lighting times (but different).

Lead Tidbit
Firsts are Special
Although we call it "Tuesday evening", in "Jewish" terms it is really the evening of Wednesday. As we know, in Judaism, the night is the beginning of the day. It follows from this that the very first opportunity we have, for each day of our lives, is davening Maariv and reciting the Sh'ma of the evening (which Chaza"l incorporated within Maariv).

The Gemara in Brachot attributes the "establishment" of Maariv to Yaakov Avinu, based on the pasuk at the beginning of Vayeitzei: VAYIFGA - and he came, stopped at, approached, met, encountered the place... The Gemara then points to a pasuk in Yirmiyahu in which we find G-d telling the prophet that He is "angry" with the People and intends to do to the Beit HaMikdash what He had done to the Mishkan in Shilo, and you (G-d) says, don't pray to Me on behalf of the people, don't bring Me their prayers and joyful song, and don't TIFGA (word with same root as VAYIFGA) Me, because I won't listen to you. P'GI'A says the Gemara, is another term for T'FILA. The pasuk in Vayeitzei mentions KI VA HASHEMESH, for the sun has set, which identifies the time of Yaakov's prayer as nighttime. Hence, Yaakov "established" Maariv.

Ideally, one should daven Maariv (which includes, remember, the SH'MA of the night - a mitzva from the Torah) as soon as it gets dark. If a person has a regular Maariv minyan he attends at a later time (than the beginning of the night) and/or if a person has someone to remind him to daven Maariv, then he may daven at a later time.

Halacha discusses what a person may or may not do when it comes time to daven Maariv - eating, learning, other activities. Majority opinion is that women are exempt from Maariv, but may take it upon themselves. Limited space does not allow for more detail, but ponder this: What's the first thing you want to do at the beginning of a brand new day?

Sedra-Stats
7th of 54 sedras; 7th of 12 in B'reishit
Written on 235.3 lines in a Sefer Torah, ranks 12
Vayeitzei is one single long (closed) Parsha, which fits with the fact that it is a continuation of the To-l'dot story. It is the Torah’s longest closed parsha, and second only to the open parsha that is all of Mikeitz (254.6 lines)
148 p'sukim - rank: 6th (3rd in B'reishit)
2021 words - ranks 4th (3rd in B'reishit)
7512 letters - ranks 5th (3rd in B'reishit)

Mitzvot
None of the TARYAG are counted from Vayeitzei


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 - 13 p'sukim - 28:10-22
[S> 28:10 (148)] Yaakov leaves Be'er Sheva and goes to Haran.

SDT There are different explanations concerning the wording of this pasuk. As to why the Torah mentions Yaakov's departure, Rashi explains that a prominent person not only influences his surroundings, but his absence from a place is also felt, in a negative way. Therefore, the Torah not only tells us that Yaakov went to Haran; it also tells us that he left Be'er Sheva, and his absence was felt - even though Yitzchak (and Rivka) remained there. (Perhaps, especially because Yitzchak and Rivka remained in Be’er Sheva - they would feel Yaakov’s absence the most!)

Another explanation - In leaving Be'er Sheva, Yaakov was fulfilling the wishes of his mother Rivka, who feared that Eisav would kill Yaakov if he remained. In going to Haran, Yaakov was fulfilling the wishes of his father, Yitzchak, who sent him there to find a suitable wife. The pasuk tells us of Yaakov's departure from Be'erSheva AND his journey to Haran, to show us that it was important to satisfy the wishes of BOTH his parents.

He encounters "The Place" (it is unidentified in the text, but is traditionally considered to be Har Moriah, the site of the Akeida, and the location of the future Beit HaMikdash) and stays the night. He dreams of a ladder with its feet planted in the ground and whose top reaches the heavens. Angels are ascending and descending the ladder.

SDT The S'fat Emet points out that the ladder in Yaakov's dream is described first as having its feet planted on the ground (representing worldliness and/or basic decency) and then its head reaching the heavens (representing spiritual pursuits). This is consistent with the famous maxim from Pirkei Avot - Derech Eretz Kodma laTorah, worldliness precedes Torah.

SDT This represents the "Changing of the Guard". Angels that accompanied Yaakov in Eretz Yisrael are not the same as those outside Israel, just as Shabbat angels differ from those of weekdays. Our weekly counterpart to Yaakov's dream is the Friday night song, Shalom Aleichem, which refers to the changing of the angels. (Note that in Shalom Aleichem, we greet the Shabbat angels before saying farewell to the weekday angels. This gives us an overlap of angels rather than an angel-less gap. In Yaakov's dream, the angels are spoken of as ascending and descending, leaving a momentary gap. See next SDT)
SDT Commentaries point out that G-d was "standing watch" over Yaakov because there was a gap between the ascension of the angels and the descending of the new ones - OLIM (and then) V'YORDIM BO.

SDT A person should realize that wealth is not permanent; it can be lost as easily as it is gained. Therefore, if one is blessed with wealth, he should use it wisely, constructively, charitably. This idea is symbolized by the ladder, and the ups and downs that take place on it - the SULAM, with the angels OLIM V'YORDIM BO. SULAM (ladder) is numerically 60+6+30+ 40=136. MAMON (money) is also 40+40+ 6+50=136. And so is ONI (poverty) 70+6+50+10=136. More... KOL, voice (prayer) and TZOM, fasting are also equal to 136, perhaps saying that prayer and petition of G-d can be effective in resulting in a blessing of wealth rather than one's being poor.

In the dream, G-d appears to Yaakov at the head of the ladder and reiterates to him the promises made to Avraham and Yitzchak. These oft-repeated promises have consistently included the possession of the Land and the "countless" nature of their descendants. This prophecy also includes G-d's promise of protection for Yaakov on his sojourn.

Yaakov awakens from his sleep and acknowledges the sanctity of the place. When Yaakov awakens in the morning, he takes the stone (formerly referred to in the plural) that was at his head, and erects it as a monument which he then anoints. He names the place Beit El. Yaakov vows allegiance to G-d.

SDT Shulchan Aruch, based on Midrash, says that a person should/can take a vow or make a pledge to increase and enhance performance of mitzvot and giving of tzedaka during troubled times. The precedent for this is Yaakov's vows at this "low point" in his life.

SDT "And I will return to my father's home and HaShem will be for me G-d." The Ramban explains the connection between Yaakov's return home with his "acquisition of G-d". The Gemara in Ketuvot states that he who lives in Eretz Yisrael is like one who has G-d; he who lives outside Israel is like one without G-d. Yaakov's return from Lavan's house to his father's was a physical as well as spiritual Aliya - as is Aliya to Eretz Yisrael in our own time.

Levi - Second Aliya - 17 p'sukim - 29:1-17
Assured of G-d's protection upon leaving the Land (something that Yaakov had reason to be unsure of), his pace quickens. Yaakov sees a well in a field, with three flocks of sheep gathered around. The well is covered by a large rock. It was the practice of the shepherds to gather at the well at the same time each day so that they would have the manpower necessary to remove the rock and then replace it after the sheep were watered. (This, to prevent water from being stolen by one shepherd or another.) Yaakov asks the shepherds who they are and why they gather so early in the afternoon to water the sheep.

When they tell him that they work for Lavan, Yaakov asks about his well- being. The shepherds point out the approaching Rachel, daughter of Lavan. They explain to Yaakov that they must cooperate with each other in order to physically remove the stone from the well. Just then, Yaakov sees Rachel, his cousin, and approaches the rock and single-handedly removes it from the mouth of the well in order to give water to the sheep of his uncle. Yaakov kisses Rachel and weeps bitterly. (He weeps because he sees with Ru'ach HaKodesh that they are destined not to be buried together.)

Yaakov tells Rachel who he is - what their relationship is - and she runs off to tell her father. When Lavan hears, he runs out to welcome Yaakov, and brings him home to tell "the whole story". Lavan "offers" Yaakov a job and tells him "to name his price". Lavan had two daughters - Leah, the older one and Rachel, the younger one. Leah had "weak" (sensitive) eyes and Rachel was very beautiful.

Shlishi - Third Aliya - 31 p'sukim - 29:18-30:13
Yaakov loves Rachel and offers to work for seven years in exchange for her hand in marriage. Lavan agrees and the time flies by in Yaakov's eyes because of his great excitement. At the end of the seven years, Yaakov asks that the marriage take place.

Lavan gathers the locals for the festivities and substitutes Leah for Rachel.

SDT Although Lavan was the deceiver, and for his own motives, our Sources indicate that it was Rachel who facilitated the switch, motivated by love and compassion for her sister. Rachel gave her private "signals" to Leah to save her from a probable marriage to Eisav, Yitzchak's biological elder. This compassion serves her descendants well many years later, when she "intercedes" before G-d following the destruction of the Beit HaMikdash. Tradition tells us that G-d "softened" the punishment with a promise of return, only after Rachel pleaded before Him. The Avot and Moshe Rabeinu had not succeeded in their pleas on behalf of the people.

When Yaakov confronts Lavan about the deceit, Lavan says that it is improper to marry off the younger before the older. (this is the minhag in many communities, despite the fact that its origin is Lavan.)

Yaakov agrees to work an additional seven years for Rachel. Zilpa and Bilha are the handmaidens of Leah and Rachel respectively (commentaries say they too were daughters of Lavan, from a pilegesh). Yaakov showed his obviously greater love of Rachel. As a result, G-d made Leah fertile and Rachel barren.

Next the Torah tells us, in rapid succession, of the births of Reuven, Shimon, Levi, and Yehuda. Leah names each son (Levi was named by Yaakov or perhaps by an angel) with a name that expresses her thanks to G-d and her feelings under the unusual circum- stances of her life.

Rachel, jealous of Leah, complains to Yaakov that she has no children. Yaakov gets angry with her, saying that it is G-d's doing, not his.

Rachel gives Bilha to Yaakov to have children whom she will raise as her own. Dan and Naftali are born. Leah, realizing that she has stopped having children, gives Zilpa to Yaakov. Gad and Asher are the results.

SDT Notice the rapid fashion the Torah employs to tell us of the build-up of Yaakov's family. With Avraham and Yitzchak having such a difficult time fathering children, Yaakov has fathered 10 sons in the span of 16 p'sukim!

R'vi'i - Fourth Aliya - 14 p'sukim - 30:14-27
Rachel begs Reuven to give her the special (fertility) herbs (DUDA'IM, mandrake) that he had gathered for his mother, Leah. When Leah complains to her, Rachel promises that Yaakov could sleep with her that night in exchange for the herbs. When Yaakov returns from the fields, it is Leah who goes out to greet him. G-d answers Leah's prayers of despair, and she gives birth to Yissachar and then Zevulun. Then Leah gives birth to a girl, Dina. Finally, G-d "remembers" Rachel and she too becomes pregnant. She gives birth and names her son Yosef, praying that she will have yet another son (giving her at least not fewer sons than the hand- maidens had).

After Yosef is born, Yaakov asks his leave of Lavan. He desires to return to his fathers' home. He asks for his wives, children, and compensation for all the work he has done for Lavan. Lavan acknowledges that he has been blessed because of Yaakov.

Chamishi - Fifth Aliya - 32 p'sukim - 30:28-31:16
They make an arrangement by which Yaakov will receive his wages. Lavan repeatedly attempts to minimize the births of the goats and sheep that will be Yaakov's. G-d has other plans and Yaakov becomes very wealthy. The details of the speckled, banded, spotted animals and how which gave birth to what, are obscure. The bottom line is that Lavan attempts to cheat Yaakov (again) and is completely unsuccessful.

Lavan's sons feel as if Yaakov has cheated their father.

G-d tells Yaakov to return to his birthplace. Yaakov calls to his wives and explains the situation to them. He tells them of being instructed by an angel as to what to do with the animals. Rachel and Leah feel as strangers in their father's house and are prepared to do as G-d commands.

When Yaakov vows to return to his father's house, he adds, "and HaShem will be G-d for me. Ramban says from here we learn that he who lives in Eretz Yisrael has G-d, and he who lives in Chutz LaAretz it is as if he has no G-d.

Shishi - Sixth Aliya - 26 p'sukim - 31:17-42
Yaakov prepares to leave. Meanwhile, Rachel takes her father's terafim in his absence. When Lavan becomes aware of Yaakov's departure, he sets out in pursuit. G-d appears to Lavan in a dream and warns him not to harm Yaakov in any way. When Lavan catches up to Yaakov, he confronts him about the unannounced departure and the missing terafim.

Rav Aryeh Kaplan z”l in The Living Torah, expains Terafim according to different opinions. Some say they were idols that were worshiped. This opinion adds that Rachel took them to save her father from the sin of idolatry. Others are of the opinion that they were meditative devices that would enable Lavan to divine the whereabouts of Yaakov. Thus Rachel’s motive was to prevent Lavan from pursuing Yaakov and family.

Yaakov answers in kind, expressing his anger at Lavan's repeated attempts to cheat him. As to the terafim, Yaakov permits Lavan to search for them and boldly declares that the one who took them shall not live. Lavan fails to find his terafim because Rachel convinces him not to search her person or belongings. Had it not been for G-d's protection, Yaakov tells Lavan, you would have left me with nothing.

KI VARACH... The Midrash, based on the same phrase being used, says that it was Amalek who told Lavan that Yaakov fled, and later told Par'o that Bnei Yisrael did so too.

Sh'vi'i - Seventh Aliya - 15 p'sukim - 31:43-32:3
Lavan answers that the women are his daughters, that the children are his (grand)children, and the animals are his as well. Yaakov and Lavan make a pact and form a mound of rocks as a sign of their agreement. Yaakov offers a sacrifice to G-d and swears to the covenant. In the morning, Lavan kisses his children and grandchildren, blesses them, and returns home.

Yaakov continues on his journey and encounters angels (of Eretz Yisrael - the sedra thus comes full circle) on the way, Yaakov names the place Machanayim.
The last 3 p'sukim are reread for the Maftir.

Haftara - 28+2 p'sukim -Hoshe’a 12:13-14:10
S'faradim read the 17-pasuk portion of Hoshea that preceeds the Ashkenazi reading, 11:7-12:12.

Some suggest concluding the haftara with Yoel 2:26-27, in order to end the haftara on a better note than Hoshea ends with.

This concluding portion of the book(let) of Hoshea begins with reference to Yaakov's journey to Aram to find (and work on behalf of) a wife (wives) - hence its obvious connection to the sedra. The prophet points out to the People of Israel their humble origins, in an attempt to put things in perspective and restore their faith and reliance upon G-d. The haftara contains SHUVA YISRAEL from haftarat Shabbat Shuva.

The last pasuk in Hoshea states: Whoever is wise, let him understand this... The ways of G-d are straight, and the righteous will walk on them and the wicked will stumble. The Gemara explains this pasuk with the example of two people who eat Korban Pesach, one eats it AL HA'SOVA, while satisfied but not stuffed, and the other eats K.P.but he is full from his Seder meal. Amazing that the Gemara illustrates this pasuk with two people, both of whom fulfill mitzvot. The POSHEI'A is mitzva- observant! He buys a lamb, brings it as a K.P., roasts it properly - everything. Except the one little detail of AL HA'SOVA. And that brands him a sinner. There is a message in the Gemara's choice of example. A person who doesn't keep mitzvot usually knows he's not doing the right thing, but doesn't care. Let's call him a "gross poshei'a". The one referred to in the Gemara is the "subtle sinner". Seems so insignificant. Especially compared with others. But the proper way to eat K.P. requires the additional effort throughout the Seder meal to control one’s appetite. This additional Mussar- message cannot be overlooked.

This is only an example of a type of sin. Take talking in shul during davening. People who do it usually develop an attitude - hey, at least I'm davening. I come to shul. So this can't be that bad.

By choosing these examples to illustrate those who walk upright on G-d's path and those who stumble, we are to understand that a "regular" sinner will obviously stumble on the G-d's path. But the message is more subtle than that. Even a person engrossed in Torah and Mitzvot will occasionally stumble. Food for thought. Particularly appropriate in light of the Haftara's speaking about T'shuva.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 212 (part 4 - Gifts - part XIV) Words Indicating a Gift
We shall begin this week's lesson with a discussion of gifts made by a person who is critically ill (gifts causa mortis) that are made on condition. The condition must be complied with for the gift to take place. For example, Reuven, who is critically ill, declares "Give $100 to Shimon if he marries my daughter Sarah". The condition is validly stated; if Shimon marries Sarah he will be given $100, and if he does not, he will not be given the $100.

But if Reuven does not make the gift conditional, Beth Din will not impose a condition, even if two things are stated together such that one might think they are actually conditional. For example, Reuven, who is critically ill, declares, "Give Shimon $200, and he shall marry my daughter". Since he mentioned the money first and then the marriage to his daughter, this is deemed to be two independent gifts to Shimon (the $200 and the daughter), the choice being Shimon's to take both or only one. Thus, Shimon may take the $200 without marrying Reuven's daughter.

If Reuven mentions the daughter first: "Give Shimon my daughter and give him $200," then it will be deemed to be a conditional gift; that is, if Shimon marries Reuven's daughter, he will receive the $200, and if he does not marry her, he will receive nothing.

Even in the situation where he mentions the money first, if the witnesses testify that it was obviously Reuven's intent that the gift to Shimon be conditioned upon him marrying Reuven's daughter, Beth Din will impose the condition. For example. before Reuven made his declaration, he stated that he anticipated that Shimon would marry his daughter and that therefore, he would like to give him a gift of $200.

Reuven declares a gift causa mortis: "Give $200 to Shimon so that he may buy a scrap business with the money". Shimon dies before the gift is given to him. The $200 is given to the heirs of Shimon, although they will not buy the scrap business. The gift will be deemed to be unconditional; there was merely an aspiration on Reuven's part that Shimon would buy the scrap business.

There is a dissent that holds that the purchase of the scrap business is a condition and that unless the heirs of Shimon buy the business, they will not receive the $200.

There must be some criteria to define the extent of the gift.

Reuven, who is critically ill, declares a gift causa mortis, giving to Shimon a house capable of containing 100 bales of grain. After Reuven dies, the house is measured, and it is found that the house can contain 120 bales of grain. It is held that the entire house belongs to Shimon, since it is apparent from the declaration of Reuven that he had this house in mind. Although it is larger, this is attributed to the fact that the donor of a gift should give generously. Thus, it was not the intent of Reuven that Shimon obtain an area in the house encompassing space to hold 100 bales of grain, and that the remaining area (capable of containing 20 bales of grain) go to the heirs of Reuven.

It is not usual for a house to be divided into parts. The result will be similar if the gift is the same but in this case, Reuven owns several houses, the smallest one capable of containing 120 bales of grain; Shimon will be given this smallest house. If there are two houses, one holding 120 bales of grain and the other holding 80 bales, Shimon will receive the house holding 80 bales. The law presumes that the heirs are the owners of all of the estate of the decedent who made the gift, and the burden of proof is on the donee to show that the donor intended the larger house.

Reuven, who was critically ill, declared in a writing, "Shimon is to be given one of Reuven's apartments selected by Shimon to live in, whether it is the upper apartment or the lower apartment". Shimon selected neither the upper apartment nor the lower apartment, but rather the middle apartment. It was held that the selection made by Shimon would be honored. When Reuven first stated that Shimon could have any apartment he selected, it was controlling; the latter part of his declara- tion, that he could have the upper or lower apartment, was only by way of example, and was not meant to limit Shimon's selection. The Beth Din will examine each declaration to see if the intent was to delineate the specifics to limit the general opening of the declaration.

The results are different when dealing with gifts of personal property.

As was stated above, it is not usual for a house to be divided, and thus, the intent of the donor was to give the entire house. However, it is not unusual to divide personal property that is capable of being divided. But if the personal property cannot be divided, such as a piece of furniture, it will be treated the same as a house. For example, if Reuven declares, as a gift causa mortis, "Give to Shimon that purse, which contains $100," and it is found that the purse contains $200, Shimon will be given $100. Similarly, Reuven declares, as a gift causa mortis, "Give to Shimon that keg, which contains twenty gallons of wine," and it is found that the keg contains thirty gallons, Shimon will be given only twenty gallons of wine.

There is a custom that the father of the bride makes a gift of a dowry to his daughter that will be included in her kethuba for the use of her husband. It was also the custom that the kethuba listed the value of the dowry as twice its actual value in order to add prestige to the bride. Reuven, the critically ill father, declares, as a gift causa mortis, "Give to my daughter $400 to be included in her kethuba as her dowry". Was it his intent to give her $400 and to include in the kethuba $800, or to give her $200 so that the kethuba would state $400? It was held that the gift was of $200; the kethuba was to state $400, which was the father's intent.

Reuven, who is critically ill, declares, "Give to my daughter Rivka $300 worth of furnishings as her dowry". At the time, Rivkah was not engaged to be married.

Reuven did not mention when the gift should be given. Should the $300 be given to her upon his death to purchase furnishings that can be used when she gets married, enabling her to determine when to purchase the furnishings? Or should the money be given to her upon her getting married, or close to the marriage, for her to buy furnishings then? There are legal differences depending on which interpretation is given. In the case of the latter interpretation, if she dies without having married, her heirs do not inherit the $300; if the former interpretation, her heirs will inherit the $300. Also, if there is a rise or fall in the value of the dowry under the former interpretation, the daughter loses or gains; under the latter interpretation, she does not share in the gains or losses of the $300. Also under the former interpretation, if the daughter takes the $300 and uses it for other purposes, the gift is nevertheless valid.

With this lesson we have concluded the discussion of the words indicating a gift causa mortis. IYH next week w shall discuss invalid gifts causa mortis and in cases where it is not certain who the donee is, how do we ascertain the intent of the donor who is dying.

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
"Danger" of Tzedaka
The Shulchan Arukh (YD 247:2), citing Rambam (Matanot Aniim 10:2), states that "A person will never become impoverished from giving tzedaka, and no evil or damage comes because of tzedaka". It is understandable why a person might think that he would become poor from giving charity (even if he gives no more than the twenty percent which is the generous measure recommended by the Shulchan Arukh), but why would evil or damage come from it?

The simple explanation (based on the Rambam's source in the Midrash Halakha - see Midrash Tannaim on Devarim 15:9), is that even a well-off person may have an extraordinary need for money, because of illness or the like. He may be worried that even if he is not impoverished by charity, he may suffer damage because he will lack this financial "cushion." Thus the Sages need to reassure us that tzedaka enriches and protects.

A letter of the Alter Rebbe also relates to the potential danger of tzedaka, from a rather different angle. His explanation is based on Chasidut, but we can find parallels for it in the revealed Torah.

The prophet Yishayahu says that HaShem "clothes Himself with tzedaka like armor". The gemara explains the likeness as follows: charity is like a coat of mail, for "just as with mail each scale combines with the others to form a large armor, so with tzedaka each coin joins together to form a large sum". (Bava Batra 9b. The visual image is reinforced by the likeness of the scales of mail to small coins.) And what is this "armor" of tzedaka protecting us from? The Alter Rebbe explains that it protects us from a potential danger in the act of tzedaka itself! The source of this danger is that part of the reward of charity is enjoyed in this world (as stated in the Mishna Pe'ah 1:1). "By the act of charity and kindness, whose fruits are eaten in this world, there are openings in the supernal garment which encompasses the [supernal] body... And in order that the extraneous forces above should not draw from the light and plenty which devolve and descend down into this material world [from the impact of the mitzva] and also to protect man and keep and protect him from any harm physically or spiritually", the protective aspect of charity is necessary (Igeret HaKodesh 3).

The two dangers mentioned are "extraneous forces" and "harm physically and spiritually" to the donor.

One physical analog of the "extraneous forces" is the possibility that tzedaka may reach recipients who are unworthy. This is a danger that the Sages warn us about in a number of places. Yet surprisingly the danger described is not that lazy or dangerous individuals will benefit from the tzedaka; the danger is that the giver loses his mitzva! (See e.g. Bava Kama 16b, Yalkut Shimoni on Kohelet 7:19.) In fact, in a number of places the gemara indicates that we shouldn't be zealously selective in giving tzedaka (Ketubot 67b, 68a). The special protective benefit of tzedaka is such that we needn't be obsessed with the possibility that the recipient is not really so needy. (However, if there is a concern that the person is actually using the money in a destructive way, for example to finance an addiction, we should not turn a blind eye.)

The danger to the donor described by the Alter Rebbe is that the reward of the mitzva is so overwhelming that we are unable to assimilate it, and it becomes destructive. This indeed is the reason that normally "there is no reward for a mitzva in this world" (Kiddushin 39b). This problem too is discussed in the revealed sources. For example, the gemara states that one reason we shouldn't accept charity from those with extraneous motives (this is especially likely when we are offered charity from non-Jews) is that the unique reward of the mitzva will give the donor power which may be used in a negative way (Bava Batra 10b). But here again the conclusion is that the giver needn't worry that he will be damaged by any admixture of impure motives.

One reason a person may be afraid to give tzedaka is that he is worried that it may damage him financially. On this count, our tradition reassures us that tzedaka enriches. Yet a person who takes this reassurance seriously may still be concerned: perhaps tzedaka will enrich the wrong person - a recipient who is not truly needy, or a donor who has improper motives. On this count too our tradition urges us not to be overly concerned. If we give charity with the proper motives, and take basic but not obsessive precautions to ensure that it reaches truly needy beneficiaries, then the unique blessing of this commandment guarantees that it will bring only benefit, and never harm.

“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
The Real Amalek - The Eternal Enemy
Samuel's commandment to Saul to wipe out Amalek is one of the three mitzvot incumbent on our entering Eretz Yisrael, together with appointing a king and building the Beit HaMikdash. Indeed, this war, being purely for the sake of fulfilling the Divine Will, is radically set apart from any other war waged for conquest or defensive and political reasons. It should therefore not be trivialized nor reduced to a reaction to yet another outbreak of anti-Semitism. Amalek alone of the myriad enemies is singled out for eternal war and destruction. We were enslaved by Egypt, yet there was only a temporary ban on intermarriage, and then "An Egyptian, you shall not despise", while there is no indication of our obligation to despise the Babylonians for destroying the first Temple or the Greeks for their persecution; for sure there was Divine punishment but that was not unlimited in time.

War against Amalek is one of the reasons for Jewish kingship and always precedes the building of the Temple. In the desert before building the Mishkan, the wars of Saul and David before Solomon's Temple, and Purim preceded the building of the second Temple. The king unified the people socially while the Bet HaMikdash unified their Divine worship so they were an antidote to Amalek who separated between Israel and G-d Whose throne is incomplete as long as Amalek exists, but also separated Jew from Jew. He attacked the stragglers (Deut. 25:18). The Admor of Chabad saw the attack as punishment for a Jewish community having stragglers, while Rashi sees it as a warning against the sin that divides a community, of false weights and measures in business. S.R. Hirsch sees 'karkhah - who chanced upon you' used in same verse describing Amalek's attack, the essence of Amalek's teaching that there is no such thing as Divine intervention in human affairs and history, only random chance and accident. Abarbanel and the Malbim both see Amalek as guilty of crimes against humanity since war and bloodshed was their only purpose and pleasure. Israel was no threat to them, to their territory nor to that of any of their allies. Even looting or plundering wasn't their purpose. Any of these may have been seen as a justification for the attack, without them the attack itself was their only pleasure, like the snake who has no benefit from the poison it injects.

Perhaps, the spiritual and moral dimensions of Amalek in contrast to Judaism, the nature of their war against us and thus the enormity of Saul's failure to kill Agag their king, will become clearer when we remember his genealogy.

Amalek was the grandson of Esau the twin brother of Jacob, and so a direct descendant of the Patriarchs Abraham and Isaac; Torah is 'Reishit', Israel is 'Reishit' and Amalek is 'Reishit goyim' - first among the nations. Both Esau and Amalek had inherited the Abrahamic family's spiritual drives and their intoxication with Heavenly matters. Like Jacob they too desired a connection with the Divine and spoke words of spirituality. However, while Jacob desired to elevate and spiritualize the Earthly and the mundane, they wished to debase the Heavens and to reduce it to the most base and gross elements. Amalek, from the word 'akalkal - contorted', sought to distort and to corrupt all that was moral and pious in Mankind.

Esau kept his hatred for Jacob hidden in his heart and his descendant Amalek crept up on us in stealth - vayezanev. Haman, descendant of the king Agag of Amalek, disguises his hatred beneath a mask of concern for all the persecuted citizens who are at the mercy of Israel who do not keep the laws of Achashverosh.

Esau was like the chazir (pig) who sleeps with his cloven hoof out-stretched so all can this sign of kashrut, while his mouth is kept closed, hiding the fact that he does not chew the cud. With him and his descendants, all is deceit and concealment. Esau and Jacob are twins, like the grapes grown on one vine, but when the grapes are put to the press, from some we get wine and from some only vinegar; Esau the perverted twin and his heir Amalek, are the vinegar of Jacob's wine.

"We can believe the saying that, "Caesariah [the seat of Roman rule over Eretz Yisrael] ascends and Jerusalem descends, [or vice versa]"; we cannot believe that they ascend or descend together" (Talmud, Megila 6a). Rome, a rabbinic pseudonym for Edom or his descendant Amalek, cannot be in equilibrium with Jerusalem but there is an eternal war between them since, "There is war between G-d and Amalek from generation to generation" (Exodus 17:16).

Other nations stood in awe of G-d's power and of His intervention in history as shown by the redemption from Egypt, but Amalek stands in awe only of his spiritual conflict with G-d and with Israel, so Amalek is the first to attack the nation taken out of bondage by Hashem. To reject the liberation of enslaved people, to oppose the elevation of mankind through a divinely revealed message and through the nation living according to that message, and to venerate only the physical power and material appetites, this is the war of Amalek. His descendants persecute Israel, try to destroy him and burn his body, his synagogues and study houses, and his books, because Israel's very existence threatens the world outlook of Esau and Amalek.

Only when they will serve the younger brother so that they acknowledge Jacob's Torah can the twins become one. Our sages saw the grandsons of Haman the Agagite, studying in the academies of Bnei Brak.

This is the fifteenth 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 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 A recent column in Torah Tidbits stated definitively that one may not walk within 4 amot (6-7 feet) of someone during his Shmoneh Esrei. Some readers inquired whether this is an absolute rule. We want the "Vebbe Rebbe" to voice an opinion on the matter.

A We must distinguish between the desirable and the prevalent practice. Under normal circumstances it is at least desirable for people not to walk within 4 amot of someone in the middle of Shmoneh Esrei (Shulchan Aruch, OC 102:4-5) (and perhaps Kri'at Shema (Eliyahu Rabba 102:6) and Kaddish (Yabia Omer V, OC 9)). This is the simple reading of the gemara and the classical poskim and displays good midot. However, there are important poskim who found grounds for limud z'chut (justification of leniency) of less than full fulfillment of the stated halacha. In some cases, stringency is unnecessary or negative. We will start with background.

There are two similar halachot regarding people who are nearby others during their Shmoneh Esrei. One is not to sit within his 4 amot in any direction (Shulchan Aruch ibid.:1). The main issues are sitting in a place where the Divine Presence (shechina) is felt and/or appearing not to concur with the content of his tefilla. The entire issue by the other halacha, not to pass in front of one who is davening, is, according to almost all poskim, the fear of disturbing his concentration (Chayei Adam 26:(2) also mentions the shechina). Can we say that since the issue is only affecting someone else, he can waive his rights? We agree with the article, that one may not condone having his tefila disturbed, as he himself may not do anything to disrupt his tefila.

The poskim display varied approaches regarding their flexibility in considering whether the prohibition applies in borderline cases. The Shulchan Aruch (102:4) rules that one can pass near someone from the side, and the Mishna Berura (ibid.:15) is inconclusive on the question of whether passing diagonally in front is a problem. He also shows an inconclusive, moderate approach by entertaining local leniency where the problem is less severe (e.g. the davener has his face covered by a tallit), yet he stops short of permitting it outright. The Aruch Hashulchan (102:13) is lenient where the two people are separated by furniture that is 10 tefachim high (roughly waist high), whereas the Mishna Berura is not (ibid.:2). Yet none of these sources rationalizes walking directly in front of someone who is blocking one's path to the aisle.

Some bold ideas of limud z'chut on those who all but ignore the halacha are found in Eishel Avraham (Butchach) (102) and Tzitz Eliezer (IX, 8). The former talks about one being optimistic that when he wants to pass, the davener has finished the main part of Shmoneh Esrei or is taking a break in his tefilla. The latter even suggests that since few people concentrate well anyway (see Tur, OC 101), the halacha's full force no longer applies. One should not follow these suggestions regularly but can use them to be tolerant of the lenient or in cases of specific need.

When one needs to pass to fulfill a mitzva (e.g. a Kohen needs to duchen, he is the ba'al koreh) or he has an acute need to use the facilities, most poskim are lenient, as logic dictates (see cases in Tefilla K'hilchata 12:113-116). The Shulchan Aruch (ibid.:5) says that the need to take the three steps back is insufficient to encroach on another's 4 amot, even if he began davening late. However, when the davener's actions create an unreasonable burden on others (especially, a group) by blocking the door or aisle for an extended period of time, some poskim draw the line. Da'at Torah (ad loc.), comparing it to one who buries the dead in a public thoroughfare, says that it is permitted to traverse the area. Consider also that standing near him with an angry face may affect his concentration more than passing by. Of course, while a slow or late davener should give thought to his location's affect on others, we should remember that he has feelings, too.

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
The author of Chiddushei HaRim and the Rav of Warsaw, R' Dov Ber Meisels, once came to a wealthy man in order to ask him to contribute to an important cause. Seeing him eating lunch, they told him, "Enjoy, enjoy!" "Rabbis," the man said, "I doubt if you would wish me to enjoy my food if you knew that it isn't kosher." "On the contrary," said the Chiddushei HaRim, "since the food is not kosher I really hope you enjoy it. Had you not enjoyed it, it would mean that you are eating non-kosher food only in spite, and that is a far worse sin."

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
We can never be absolutely certain about the purity of our motives, but sane living requires that we give them the benefit of the doubt.
...unless we are logical with a passion, our logic will not prevail. From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
To clarify: shawl is R'DID it goes on the shoulders.
A veil is for the face. TZAIF in Hebrew. For the whole face, it is a R'A'LA Yashmak in English. And what about a scarf for the neck? SUDAR Stay warm!

[5] Various Divrei Torah
Among the names of the Avot, it is YISRAEL that becomes the name of the Jewish People, for in that name, we find the initials of all the Avot and Imahot: Yitzchak, Yaakov, Sara, Rivka, Rachel, Avraham, Leah

The Midrash says that Lavan never would have been born had it not been for the merit of Avraham Avinu. When Sara was “remembered”, other barren women - including Milka - became able to conceive children.

[6] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA Rabbits and Hares - Difference?
...very different in several ways. Hares are generally larger, and have longer hind legs and longer ears than rabbits. When hares are born, they have a full coat of fur and their eyes are open. Their mothers either drop them on the bare ground at birth or into a slight depression in the ground. A young hare is called a leveret. Rabbits, on the other hand, are more compact. Their young, called bunnies, are born hairless and blind. The mother rabbit lines a nest with grass, bark and soft stems. Over this, she places a layer of hair that she plucks from her own body. When she leaves the nest, she covers the bunnies with more hair and dead plants to keep them warm and hidden from enemies. Rabbits and hares both molt and then grow new hair. This happens in both the spring and in the fall. Rabbits' brown summer fur is replaced with fur that is greyer. Hares, especially those living in cold, snowy regions, turn white in the winter. Rabbits and hares are more active during the dark hours from dawn to dusk. Rabbits hide in either burrows or depressions in the ground during daylight hours. They try to keep hidden. Hares hide among plants and usually try to escape enemies by running. Rabbits are often found together. Male rabbits even fight within a group to become the dominant male. The dominant male rabbit then mates with most of the females in the area. Hares live most of the time by themselves. They come together in pairs for mating only. There is little or no fighting among hares. They just pair off. Both are vegetarians, eating broadleaf plants such as clover, plantain, vetch, aster and grasses in spring or summer. Once winter arrives, the main diet is bark from young willow, aspen, hazelnut or alder... both have long tapered ears, strong hind legs, and bulging eyes on the side of their head, enabling them to watch for danger... When threatened, they communicate to others by thumping the ground with their hind leg.

The words SHAFAN and ARNEVET from the small list of non-kosher animals that chew their cud but do not have split hooves, are often translated as rabbit and hare. This translation is highly suspect, especially because neither rabbits nor hares chew their cud (at least not in the usual defini- tion of the phrase). There are several other animals suggested as the SHAFAN and ARNEVET, but the intended identity of these animals remains obscure.

[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
In Parashat Vayetze, stones symbolize both unity and disunity. In the first story, Yaakov comes to Charan, bunks down for the night and gathers some stones for a pillow. After his famous dream, Yaakov wakes up and says, "This is a place where Hashem is; I didn't know!" He takes the stone that he had put under his head and makes it into an altar. One wonders why Yaa- kov's attention is focused on a stone?

Yaakov continues on his journey and comes to a field where there is a large well covered by a huge stone. The stone is so big that the shepherds have to wait until they are all gathered in order to roll it off. But Yaakov sees the beautiful Rachel coming and single- handedly (29:10) "rolls off the stone." He approaches Rachel, kisses her and cries. Again, a stone plays a role in the story.

In the last story of the parsha, Lavan chases after Yaakov insisting that he stole his idols. After a search that finds nothing, Lavan suggests they make a covenant. As a symbol of the covenant, Yaakov chooses a stone. The agreement between them is that the stone will be a sign or demarcation that neither of them will pass to harm the other. What's with all the stones?

In the first story, Rashi notes that Yaakov gathered many stones for his pillow, but after his dream he took (28:18) "THE stone." Rashi explains that all the stones vied for the position directly under Yaakov's head, because each one wanted to have that Tzaddik's head on it, so Hashem caused all the stones to merge into one. The stones went from a symbol of disunity to one of unity. Since this is the place where the future Temple would stand, the message seems to be that the Temple, which connects Heaven and Earth, is the ultimate place where a Jew finds unity with Hashem.

In the second story, Rashbam says that there was such a huge stone on the well because the shepherds didn't trust each other not to steal extra water, so they wanted to make sure no one could take water by himself. Here again the stone symbolizes disunity. When Yaakov sees Rachel and realizes he has found his soul mate (someone with whom he will be unified or "one") he throws off the stone. Now that the well has become a place of unity, the stone has no place there.
In the last story, both connotations of the stone are again implied. Lavan and Yaakov agree that only in unity can they live together. If they will try to harm each other, better that they be apart.

The overall message here is that stones are not inherently good or bad, rather it depends on how we use them. We choose whether to throw them at each other, or to use them to draw one another together. Hopefully we will choose the latter.

Shprintzee Herskovits, 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
In parshat Vayetze we confront the saga of Ya'akov's search for a wife. Ya'akov, living with Lavan in the land of the people of the East, falls in love with his uncle's younger and fair daughter Rachel for whom he works seven years. And, behold, on the morning after the matrimonial ceremony, he discovers that his new wife is Lavan's older daughter, the tender-eyed Leah.

Leah, the rabbis tell us, was bleary eyed from crying at the thought that if Ya'akov were to be united with her younger sister, she would be paired with Rivka's older son, the wicked Esav. Now, as Rachel sees her father taking Leah to Ya'akov, she acts quickly. The Talmud describes how in order that, "my sister not be humiliated", Rachel gave Leah the "identifying signs" she received from Ya'akov (Megila 13b).

Rachel suffers humiliation during the following years. And after her eventual marriage to Ya'akov she still endures the shame of barrenness while her older sister gives birth to one son after another. Then we are told that, "G-d remembered Rachel" (Breishit 30:22). What did G-d actually remember about her?
Was it her infertility? Was it the Chessed performed to her sister? Was it her suffering? Kedushat Levi suggests that above all, Hashem recognized Rachel's forbearance in knowing that having lost Ya'akov at that moment, her father may yet marry her off to the infamous Esav. How many of us could merit such selflessness?

Shabbat Shalom,
Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
Women in the Azara?
First a bit of background. Last week, I had the privilege of speaking at the Young Israel of Netanya. Afterwards, a lady asked me if women were present in the Ezrat Nashim (the outer court of the Mikdash complex), when the Kohein Gadol read from the Torah on Yom Kippur (Yoma 7:1). I replied that we do have a source (Suka 51b) which states that during the Simchat Beit Hasho'eiva, women watched the celebrations from a balcony especially constructed for them. And possibly, when there were other public events in the Mikdash which drew large crowds, the women also viewed the proceedings "from upstairs". However, I knew of no source that categor- ically states that they were not present on the lower level of the Ezrat Nashim during the Kohein Gadol's reading. For that matter, we have no specific source that mandates the separation of men and women during Mitzvat Hak-hel, when, once in seven years, the king (or the Kohein Gadol in the absence of a king) read from the Torah "before all Israel, the men, the women, and the small children" in the Ezrat Nashim (Devarim 31:10-12, Sefer Hachinuch 612). Rambam in his detailed codification of the Halachot concerning Hak-hel (Hil. Chagiga 3:3) and the Kohein Gadol's reading on Yom Kippur (Hil. Yom HaKippurim 3:8-11) did not exclude women from the lower level of the Ezrat Nashim during the proceedings. This leads us to our question: were women in attendance in the Azara itself, at least for specific occasions? Yes, they were, and this answer surprises many people.

The Gemara (Kiddushin 52b) quotes Sumchus, a student of the Tanna R. Meir: "If a man - or more correctly, a Kohein - betrothed a woman with his portion of sacrificial meat, whether it be Kodashei Kodashim… he has not betrothed her." ("This sacrificial meat was given to the Kohanim only for eating, and not for anything else." - Rambam, Hilchot Ishut 5:5. Consequently, the attempted Kiddushin could not take effect. Since Kodashei Kodashim, the meat of sacrifices of a higher level of sanctity could not be removed from the Azara for any reason, obviously for a Kohein to consider betrothing a woman with it, it had to be at least conceivable that she would be physically present in the Azara. Of course, as per R. Yosi, the possibility also existed that the woman authorized a messenger to receive her Kiddushin in the Azara on her behalf.) Upon hearing Sumchus' remark, R. Yehuda exclaimed, "How would a woman come to be in the Azara?" This exclamation of R. Yehuda provoked Rashi to comment, (erroneously, as we shall see); "Women could not enter (the Azara) as we learned in… the first chapter of Mishna Keilim" (Kiddushin 52b). One of the Ba'alei Tosafot (mediaeval Sages, who in the generation immediately after Rashi, began to write critical and explanatory glosses on the Gemara), points out Rashi's error. "Kuntrus' (i.e. Rashi's) statement that 'women could not enter the Azara as we have learned in the first chapter of Keilim' is inaccurate. We have not found anywhere that women were forbidden to enter the Azara. What we actually learn in the first chapter of Keilim (Mishna 8) is "The Cheil (ramparts which surrounded the walled Mikdash complex including the Ezrat Nashim and the Azara) is still more holy (than the Temple Mount), because non-Jews and those who have contacted ritual impurity by coming into contact with a corpse may not enter therein. The Ezrat Nashim is still more holy because no one who has immersed himself that very day (because of ritual impurity) may enter therein (He would have to wait until the next day to enter the Azara)… Ezrat Yisrael, the Court of the Israelites, is still more holy because no one whose atonement is incomplete (Mechusar Kapara) may enter therein... Ezrat Kohanim is still more holy, for Israelites could not enter there except at a time when they had a particular reason, i.e. laying on hands on their Korbanot, slaughtering them, or 'waving' (note Vayikra 7:30)." The Ba'al Tosafot concludes, "We cannot derive (from this Mishna) that women were not permitted to enter the Azara. We learned in Zevachim 31b that women were permitted to slaughter their sacrificial animals, and, if this is indeed so, then they certainly were permitted to enter the Azara (where the slaughtering of sacrificial animals took place)." Rambam encapsulates the Halachot ordained in the Mishna in Keilim in Hilchot Bi'at HaMikdash 3:2-7 (and reiterates them in Hil. Beit HaBechira 7:15-18). Paraphrasing the Mishna, Rambam excludes the Nida (the menstruant, Vayikra 15:19-24), the Yoledet (the parturient, note Vayikra 12) and the Zava (a woman who experiences abnormal vaginal blood flow, Vayikra 15:25-29) from the Temple Mount. Women who did not fall into these categories were not excluded and, if they were in a state of ritual purity, freely entered the Ezrat Nashim.

Josephus observes that "those (men) who were pure came in (to the Ezrat Nashim) with their wives" (Antiquities 15:11). Again basing himself on the Mishna, Rambam excludes from the Azara "all those whose atonement process was incomplete…" (Hil. Bi'at HaMikdash 3:7), but he does not exclude women in general. The Chidushei Harashash, (R. Shmuel Strashun of Vilna, 1794-1872) writes that, while in theory, "a woman could stand outside the Azara and slaughter her sacrificial animal with a long knife, nevertheless (practically speaking), a woman must stand next to her sacrificial animal. Therefore she may enter the Azara just like a man" (Kiddushin 52b). Tif'eret Yisrael (Midot 2:6) explains, "Women must enter the Azara to stand next to their Korban because, as we have learned, how can a person bring a Korban and not (be permitted to) stand next to it? (Ta'anit 27a).

The Mishna states, "Ein Adam Nichnas La'azara - No one may enter the Azara for the Avoda (and even not for the Avoda) even if he was pure until he has immersed" (Yoma 3:3). Before entering the Azara, the men immersed in Mikva'ot located in the Lishkat HaMetzora'im (Chamber of Lepers) situated in the northwestern corner of the Ezrat Nashim. They entered the Azara by ascending the adjacent fifteen concave Nicanor steps located in the western side of the Ezrat Nashim and passed through the Nicanor Gate. Women entered the Azara through Sha'ar HaNashim, the Women's Gate. Despite the fact that the Mishna states that all the entrances leading into the Azara were the same size (Midot 2:3), Tif'eret Yisrael (ibid. 2:6) speculates that Sha'ar HaNashim may have been smaller, since "it was not so common" for women to bring Korbanot. He notes that "Sha'ar Ha- Nashim was located between Sha'ar HaKorban (the Sacrificial Gate, where the Kodashei Kodashim were brought into the Azara) and the Beit HaMokeid (the Chamber of the Hearth, a sort of hostel for Kohanim)" on the northern side of the Azara (Midot 2:6). Just as the men immersed in Mikva'ot adjacent to the Nicanor Gate before entering the Azara, it is quite likely that, before entering the Azara, the women immersed in Mikva'ot situated in close proximity to the Sha'ar HaNashim. <to be continued>
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 #95. 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.

More on the "Ha, you thought the ALEF was silent, didn't you?" Issue...
YNF/HUED writes...
I just wanted to add a couple of comments to YL's excellent comments on ALEF in TT 595.
First of all, it is not true, as was claimed in TT 594, that a glottal stop would have to be followed by a vowel, so YA'DIR would have to be YA'ADIR. As YL implied, glottal stops function as consonants; just as a syllable can end with a consonant like T or D, it can end with a glottal stop. In fact, that is exactly what happens in Cockney English: a word like "cat" is pronounced with a glottal stop at the end (instead of the T that standard dialects of English have).
Second, still on YA'DIR, the DAGESH KAL in the DALET shows that the ALEF is functioning as a consonant: after a vowel, BeGeDKeFeT letters don't get a DAGESH KAL.
Should we or shouldn't we?
I'm going to raise more questions than answers, but we'll see what developes over the next few issues. Should an Ashkenazi Jew pronounce AYINs with a guttural sound, like S'faradim do, or should we stick to the silent AYIN of our upbring- ing and our father's ways? Is the glottal stop ALEF just of academic interest, or are we supposed to try to make the silent ALEF silent no longer?
Let's ask the question one more way, because I actually asked to a Rav for a P'SAK. DALET is one of the six letters that has two different pronunciations depending upon whether there is a DAGESH (dot) in the letter or not. Just like BET and VET, KAF and CHAF, and PEI and FEI - the three letters that do not raise an eyebrow when we speak of there being two ways to pronounce them, the other three letters of the six also have two pronunciations each. Those of us who daven in Ashkenazis distinguish between TAV and SAV (which we usually call TUF and SUF, with the U sounding as it does in the English words CUT and FUN). Regular "Israeli Hebrew" pronounces both the TAV with and without a DAGESH as a T. When it comes to the GIMEL and DALET, only Yemenites and some (but not all) EIDOT MIZRACH distinguish between the DAGESHed and non-DAGESHed form of the letter.
Back to the question. DALET with a DAGESH sounds like the letter D. DALET without a DAGESH is "supposed" to sound like a voiced TH, as in these, those, this, that, the, breathe... (as opposed to the th of think, thimble, breath, bath, and chrysanthemum. Shulchan Aruch says that one should draw out the pronunciation of the DALET of the word ECHAD in the first pasuk of the SH'MA. Pronouncing the unDAGESHed DALET like a D makes it impossible to stretch it. The word either comes out ECHAAAAAAAAD, which is not what Shulchan Aruch asked for, or it sounds like ECHAD' with a short vowel sound with the DALET, as if it had a SH'VA NA under it, which it doesn't. I don't know how to write the next sentence, but with a voiced TH for ECHATH (remember, as in "this"), you CAN stretch the TH sound. And it seems, that it is exactly what Shulchan Aruch wants. Question: Can I, an Ashkenazi Jew, switch my DALET without a DAGESH to a voiced TH? Especially in the Sh'ma where Shulchan Aruch has what to say about it.
The answer I received was, NO. "AL TITOSH TORAT EMECHA", do not abandon your mother's Torah, favors - for me - the ECHAD of my father and grandfather. And what about keeping the BA-ruch A-ta of my predecessors, rather than the "correct" ba-RUCH a-TA? No, that's different.
What say you, dear TT readers?

Parsha Pix
See the KIPA towards the top-middle of the ParshaPix? That’s because we learn from this week’s sedra that Yaakov Avinu wore a kipa. Vayeitzei Yaakov, and Yaakov went out... Would Yaakov go out without a kipa?!
The road sign could have been at the side of the road that Yaakov traveled at the beginning of Vayeitzei, with Be’er Sheva behind him and Charan still to come. En route, Yaakov encounters “The Place” where he spent the night and had his famous dream.
Speaking of which, at the lower-left is the rock he put by his head and the ladder standing on the ground climbing heavenward.
U’FARATZTA, and you shall spread out in all directions, is represented by the compass.
Yaakov promised to give G-d (so to speak) MAASER, one tenth, .1
Along the right side are 10 babies in cradles, with an 11th one facing the other direction (for Dina) and then a 12th one in the boy direction, for Yosef.
The plant above Yaakov’s pillow-rock is a mandrake, the DUDA’IM that Reuven collected for his mother.
There are two of the sticks Yaakov used to induce the production of the striped, speckled, and plain sheep and goats.
That leaves the ice cream, G’LIDA, which is the Targum of KERACH in Yaakov’s tirade about his cold nights spent watching over Lavan’s flocks. It seems that Hebrew took the Aramaic word for ice, changed the final letter from ALEF to HEI and decided to use it for ice cream.
There are three unexplained elements in the Parsha- Pix; they are pictorial 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 (TO-L'DOT) TTriddles:
[1] Three boys, three teens, five 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] & [6] The unexplained elements from the ParshaPix (page 3)

And the envelope, please
[1] VAYIGDAL, and he grew up. A search in Tanach for VAV-YUD-GIMEL-DALET-LAMED produces 18 hits. Take away V’YIGDAL, VIGADEIL (twice), and VAIGADEIL and that leaves 15 VAYIGDALs. Three times in Tanach, the phrase VAYIGDAL HAYELED, and the boy grew up, appears. The YELED in question are Yitzchak, Moshe, and the son of the Shunamit. Three times, the phrase VAYIGDAL HANAAR, and the lad (let’s say TEEN) grew up. This time, the references are to Yishma’el, Shimshon, and Shmuel HaNavi. Once, the phrase VAYIGDAL HA-ISH appears. Here again, it is Yitzchak that “grows”. The other references are to “my master” (that is Avraham Avinu, as stated by Eliezer), Moshe when he went out to see what was happening with his brethren, Shmuel HaNavi by name, Shlomo HaMelech (twice), and... the sin of the people (mentioned in Eicha).
[2] VAY’HI BAYOM HAHU, and it happened on that day... Wouldn’t you expect that this phrase appears morew than twice in all of Tanach? Only twice. Once with the servants of Yitzchak who reported to Yitzchak about the well they had dug. And again, with Eli HaCohen and Shmuel, the then almost Navi.
[3] KUM LEICH - Get up and go. That command is issued three times in the Torah. Yitzchak tells Yaakov to get up and go to Padan Aram, to the home of Betuel, your maternal grandfather, and take from there a wife from among the daughters of your uncle Lavan. G-d comes toBil’am at night and tells him, if the people have come to summon him, then get up and go with them; but only do that which I will tell you. [L] is for L’HAVDIL. Moshe Rabeinu tells us that G-d said to him, get up and go and lead the People to the Land that I (G-d) had promised their ancestors to give to them.
[4] This was a potentially tricky TTriddle, because the words can be misunderstood and thereby divert the attention of a would-be solver in the wrong direction. It all started with the words VAYIKRA ET. There are over 200 VAYIKRAs in Tanach and they mostly mean And he called to (somebody) or he called (something). For calling to somebody, the word VAYIKRA is either followed by EL (to) or L’ (also, to). Sometimes there are intervening words, but that’s the usual format for VAYIKRA when it is another person (or G-d) who is being called. Very often, the word is used when someone names something. Of 23 VAYIKRA ETs - e.g. Sheit too had a son and he CALLED HIS NAME Enosh, G-d created them male and female, He blessed them,and He called their names Adam on the day He created them, and He called his name Yisrael, And he called the name of the place Beit El - 17 of them are namings. In the Torah, aside from the many names, only three people are called this way, meaning with the words VAYIKRA ET (rather than EL or L’) - namely (pun intended), Yitzchak calls EISAV (in Toldot, that’s why this is a TTriddle for that sedra), Par’o calls his wizards (to interpret his disturbing dream(s)), and again Par’o, who calls YOSEF (who is taken from the dungeon).
[5] Which brings us to the two PPP elements in the ParshaPix. One is a gate contained within the letter C. C is 100 in Roman numerals, gate is a SHA’AR, hence ME’AH SHE’ARIM, which is a well-known Jerusalem neighborhood, but in the context Parshat To-l’dot (where the term comes from) it refers to the success of Yitzchak’s harvest, that the yield was 100 times that which would be expected.
[6] And then there are the names of the two streets where the Israel Center was or is located - Straus and Keren HaYesod. The particular choice of streets is irrelevant; the fact that they are streets is all that counts for this TTriddle. Streets are RECHOVOT, as in the name of the city, but in the context of the sedra, the name of the third well that Yitzchak dug, the one that was not fought over, after the first two had been.

This week's TTriddles:
[1] Mentioned here 5 times. Avot was referring to a different one
[2] Adam & Chava, Lavan & Yaakov
[3] How long is a white quail?
[4] Yaakov was the 6th of 13 individuals in the Torah. Who was the first and who was the last?
[5] An oak pillar in Sh'chem, mound of a siege, and what?
[6] She's confused panic
[7] plus 3 unexplained elements in the Parsha Pix puzzle

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NESTO Native English-Speaking Teen OlimWhat a week it has been in NESTO. Actually it has been 2 weeks but who's counting.
First of all Mazal Tov to Chagit and Lisa for their first Peulah for Senior NESTO this Tuesday and to Ariel Woolf for a very exiting activity for Senior Plus about the moral aspects and understanding of human action. Additional thanks to Ezra (Chaim), Daniel and Yehoshua for helping run the debate.

Last week both Senior and Senior Plus has a very spiritual evening full of story and song with Chaim Dovid. We even had the pleasure of having quite a few non-NESTOers present, not that that stopped the NESTOers from getting up and dancing every dance from the customary circle dance to the kazatzkah (Or however you spell it) to advanced breakdancing.

After that, Senior Plus went to the play "She Loves Me" where two of our chanichot, Ilana Gindis and Chana Woolf, performed beautifully and everyone had a great time.

Going further back in time we want to summarize the very successful Senior NESTO Shabbaton last week. The topic was "You and I can change the world" and Bat Sherut Tanya did an amazing job as well as did the madrichim and the chanichim. There is much to remember from that Shabbaton, the many intelligent debates between Aryeh and Yehoshua, murdered spiders, karate chop and shout "Ezra", stealing other people's chocolate, reading horoscopes, Carlebach davenings, night tishe with chulent, long talks into the night and a lot of quality time with friends. Ezra told a touching story about the forming of Hatzalah and after a lot of singing and finally Maariv outside under a starry sky. Finally to complete a great Shabbaton everyone sat on blankets on the floor of one of the rooms and did havdalah by candle light. The message of what we learned from this Shabbat is found in the words from Daniel's summation: Life isn't something you are born into. I don't see it as a system where you go to school, army or college, get married and find a job, raise a family go on pension and die. You don't need to walk that path without making some out-of-path decisions and you don't need to lock yourself away in some career. Life is so much more than that. We should all try our best to get ourselves into a position of influence at least in some small way. We are the next generation and I think that BE"H we should all try to make a difference... and make that difference. I know that well said is easier than well done, but I am not talking about achieving a far off ideal or an impossible dream.

There are many people who do it. There are many leaders and builders and people of influence in a thousand different fields, from construction company owners to people in government to head volunteers in organizations, that work to save the environment. I say to you all and to myself, I know that we can make a difference if we want to. It's important to succeed but first you have to try. I am not saying we have to devote our lives to politics or fighting other people's wars but make sure to at least have enough of a part that you don't have to sit on the sidelines and get rocked with the results of another person fighting your fight. We owe it to ourselves, we owe it to our parents and family, we owe it to the world and we owe it to the children who see so clearly but are too young and powerless to have a say in things. This isn't something to read and say ok I read it. This is something to think about and use. To make that difference. You and I can change the world so let's go out and do it.

Have a good shabbos & C U at NESTO Tue. night
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Sundry
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Tiyulim and Shabbatonim
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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 - shiurim incl. tour of the cactus garden, health lectures, exercising • Mehadrin with Eida Chareidis and Rav Landau products and a full-time Mashgiach on the premises • 249NIS p.p. per night (if you stay 3 nights); 269NIS p.p. per night (for 2 nights); 279NIS p.p. for a one night stay • Exclusive beautiful deluxe room 299NIS p.p. per night• Prices are for double occupancy – half board (breakfast and dinner - lunch 30NIS extra) • For Monday’s lunch, you must order this meal when you sign up, or it will cost 35NIS., Single supplement available • Price includes transportation from & to the Center for those who sign up for the whole tiyul; Rooms have fridge,"kumkum", coffee, tea, cookies, crackers; Ein Gedi Botanical Gardens are the only national botanical gardens in the world that have people living in them! • Shulamit’s tiyulim are always treats; Come! You will surely enjoy her delicious sweets

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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 & SUN: 650NIS per couple, H/B

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

Carmel Forest Spa, Haifa, valid Dec. 7-11, 14-18
2-night MIDWEEK package: 2100NIS per couple, Tzameret room, F/B

Canaan Spa, Tzfat, valid Dec. 7-10
2-night MIDWEEK package: 1855NIS per couple, dinner & brunch

Eden Inn, Zichron, valid Dec. 7-11
MIDWEEK: 310NIS per couple per night, B/B

Kibbutz Lavi, valid Dec. 11-13
2-night package: Thursday thru Shabbat: 1280NIS per couple, F/B

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

Inbal, Jerusalem, valid Dec. 19-21
2-night package: SHABBAT CHANUKA plus, 1650NIS per couple, H/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
Discounted rates for children, 420NIS per couple per night, H/B

Nes Amim Guest House, W. Galil, valid Dec. 21-25
2-night package: 550NIS per couple, B/B

Princess, Eilat, valid Dec. 21-25
3-night CHANUKA package: 2880NIS per couple, B/B

Rimonim Hotels:
valid Dec. 21-25 - prices per couple
Galei Kinneret, 2-nights: 1550NIS, H/B
Neptune, Eilat, 3-nights: 1830NIS, B/B
Hermon Hts. Neve Ativ, 830NIS, per night B/B
Rimonim Tzfat, Dec. 19-21 & 26-28 (Shabbat Chanuka)
2-night package: F/B (Shabbat) + B/B, 1760NIS per couple

The Back Page of TT595
The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J. Abrams • Orthodox Union • Jerusalem World Center and incorporates classes & lecturesof the OU Israel Center's Project Yedid, JCA, and the Jewish Values Education Institute.
"Regular" classes & lectures - 20NIS members, 25NIS non- members. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single. Programs of the Center are partially funded by the Jewish Agency for Israel or the UJC

Shabbat DAY
Shabbat Afternoon Shiur, 3:00pm, Mincha at 4:00pm, minyan permitting (the 3:00/4:00 time will stay until and including Vaychi) Shabbat Parshat Vayeitzei, 11 Kislev, Dec. 6th; Dvar Torah & a Play by Yaacov Peterseil

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

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat 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, December 7th, 2:00pm • Healing & the 10 S'firot: Bringing G-d into the Doctor's Office 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, Dec. 7th, 8:00pm • Macrobiotics: What is it? Dr. Michael Feinerman

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 Renewal of Resistance to Rome at 117CE with Dr. Henry Goldblum
11:36am (women) • Contemporary Issues from the writing 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 • Elisheva 999-6479
Monday, December 8, 12:30pm • Lunch and Video: “Yaakov Avinu: Unikely Model of T'shuva” by Rabbi Yaakov Moshe Poupko
Mondays Dec. 8 & 15; 12:30-1:45pm • Jewish Arts and Crafts. Call 5667787 x 261 to register
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)
Monday, Dec. 8th, 8:00pm • Discover Ohr HaBinahJewish, 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
Dr. Zornberg's class will resume IY"H on MOnday, January 5
Monday, December 8th, 8:00pm Eyewitness Report from Geneva: What was OPENLY discussed at the highest levels: Foreign Troops in Jerusalem, Right of Return for Arab refugees to take back "their homes" in WEST Jerusalem, Israel Relinquishing its Right to Pursue Terrorists David Bedein, Israel Resource News Agency • www.israelbehindthenews.com
8:30pm • AM SEGULA; “Curing the Jewish Heart” series with Eli Yosef, Historical overview of the Exile and Redemption
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. 15, 7:30-9:00pm • http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162

Tuesday
N'SHEI LIBRARY - CLOSED
The Israel Center and the Old City Free Loan Association 14th year • over 3000 loans granted, Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am, Call 054-690-330 for further information
9:00-10:00am • The World of Mishna; Halacha, Hashkafa and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
9:00am • Haftara: "Haftara: "To Judge the Mountain of Esav" 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 9th, 12:30pm • “Family Redeemed by Rabbi Joseph B. Soloveitchik” by Rabbi Reuven Ziegler
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
December 9, 8:00pm "None of them were heroes" by Chaim Rockman, author

Wednesday
9:00am • (men &women); Contemporary Issues in Halacha: Are there limits to Interreligious Cooperation? by Rabbi Macy Gordon

10:30am • (men &women) Kuzari - An Adventurein Jewish Thought by Rabbi Sholom Gold
9:30am • Towards More Meaningful Davening with Dr. Joel Luber
Video and Lunch • Wednesday, December 10th, 12:30pm • “Yaakov-Yisrael: The Meaning of the Change in Name” by Rabbi David J. Derovan
(Mondays and) Wednesdays 2:00pm; Hebrew-reading Ulpan with Chani Abramson
Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us!
3:00pm • women in Tanach; Guided Chavruta study with Pearl Borow
7:30pm •Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for the Perplexed, Now studying: Taamei HaMitzvot - Criminal Law with Rabbi Chaim Eisen
Wednesday, December 10th, from 19:00 • Root & Branch Association (in cooperation with the Israel Center)and in collaboration with the Raoul Wallenberg Honorary Citizen Committee
"Israel and the Media" by Major (Israel Police) Robert Mount Witten; Introduction by Israel Police Officer Reuven Kossover; Major Robert Mount Witten is a recent retiree from the Israel Prison Service, where he was Commanderof the Central Archives. He is, at present, Station Commander in a Volunteer Police Unit, in the Jerusalem Police District. He has served in three Armies (Australian, British and Israeli), is licensed to fly in Israel, the U.S. and Australia, and is working on a doctorate in Political Science.
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
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

Sunday, Dec. 14th, 8:00pm • Yehuda Ben Asher, MD on Stay Young...The Natural Way

Monday, Dec. 15th, 8:00pm • Windows to the Soul, A glimpse into the life of the Rebbe(a 28-minute video); YUD-TET KISLEV a day of celebration, Overview and introduction byRabbi Baruch Kaplan; Special guest speaker:Dr. Yitzchak Krauss: Chabad, the 7th generation

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 byRabbi Legomsky MA Neurotherapist Immediate results - this is not talking psychology!

Tuesday, December 23, 8:00pm, the 5th candle of Chanuka: Super Superb Chanuka Chagiga; Music, Art and Special Slideson a surprise subject; Jewish needlepoints:A unique display by Sarah Lerner; Medley of musical melodies“Mizmor LeAsaf" - Asaph Strikovsky; Judging a book by its cover:a Kaleidescope of Findings in Bindings Ezra P. Gorodesky; Festive Holiday Chocolates by Shulamit; Shulamit, Moadon Coordinator

Wednesday, December 24 • 10:30am - 12:30pm; Chanuka Arts and Extravaganza for kids Gan to 8th grade

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

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

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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