BRUCHIM HA'BA'IM B'SHEIM HASHEM
The Board & Staff of the Seymour J. Abrams Othodox Union • Jerusalem World Center welcome the participants in the G.A. and wish them continued and increased success in their endeavors on behalf of theJewish People and the State of Israel.

Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #593 • Ranges are for THU-THU, 18 - 25 Cheshvan - November 13-20
Candle lighting - 4:06pm
Havdala - 5:19pm (Rabbeinu Tam - 5:55pm)
Earliest Shacharit 5:13-5:18am
Sunrise - 6:05-6:11am
Sof Z'man Kri'at Sh'ma - 8:44-8:47am (7:58-8:01am)
Sof Z'man Shacharit - 9:37-9:40am (9:06-9:09am)
Chatzot (halachic noon) - 11:23-11:24½pm
Mincha Gedola (earliest Mincha) - 11:53-11:55pm
Plag Mincha - 3:35 - 3:33pm
Sunset - 4:46 - 4:43pm (4:41-4:38pm)

Shabbat times for other cities: (Lech L'cha)
Candles city Havdala
4:21pm Raanana 5:20pm
4:21pm Beit Shemesh 5:20pm
4:21pm Netanya 5:19pm
4:20pm Rehovot 5:20pm
4:01pm Petach Tikva 5:20pm
4:20pm Modi'in area 5:18pm
4:23pm Be'er Sheva 5:21pm
4:20pm Gush Etzion 5:19pm
4:20pm Ginot Shomron 5:19pm
4:05pm Maale Adumim 5:18pm
4:10pm Tzfat 5:16pm
4:21pm K4 & Hevron 5:20pm

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 (whichcanbe 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 week's eclipse and the discussion of Sof Zman Kiddush L'vana, brought to the fore the differences between the time of Sanhedrin (past and future) and our own time. Those differences have a practical side and a Mussar side as well. As far as the Molad (new or no moon) and Nigud (opposition or full moon) go, we are talking about the easier to compute but less accurate and less natural and realistic times of today vs. the more accurate, more complicated, but natural and real times used by Sanhedrin. With a Sanhedrin, we are active partners in the working of the Calendar and must work with real numbers, real astronomy. Without a Sanhedrin, we have distanced ourselves from G-d and He has kept us remote. In Musaf on Rosh Chodesh and Chagim we speak of our iniquities causing our exile and being at a distance from our Land. But it is not just from our land. It is from G-d as well. Not too far, but not as close as it should be.

Lead Tidbit
Our Role Models
The Torah's command V'HALACHTA BIDRACHAV, follow in His ways, is the command to emulate the traits of G-d's that humans are capable of. One of the commentaries puts it something like this: If we are to succeed in our national and individual aspirations of being Holy, then we can do so only if we do more than is required of us and only if we emulate G-d and His traits. As He is merciful, so must we be merciful... He clothed the naked, He visited the sick, He buried the dead... we too must enthusiastically perform acts of Chessed and kindness towards our fellows. We can imagine that it is difficult to have G-d as a role models. We sometimes don't know exactly what we are being asked to do. So G-d has provided us with a set of human role models, who, we can say, learned from the Master of All. These human role models are the Avot and Imahot, as well as Tzadikim, righteous men and women, Jews throughout the generations, who have excelled at developing G-d-like behavior and have made it part of what it means to be Jewish.

G-d's stamp of approval, so to speak, of Avraham Avinu and Sara Imeinu can be seen in G-d's statement that Avraham will become the father of a great nation, and he and that nation will teach all the world "to keep the ways of G-d by performing righteous- ness and justice..." It is as if G-d says that Avraham and the other Avot and Imahot, have succeeded in following the ways of G-d and are authorized, licensed, and certified to be role models for the quest of the Jew and the Jewish People to rise above the mundane world and become a Holy Nation and a nation of holy people.

Sedra-Stats
4th of the 54 sedras; 4th of 12 sedras in B'reishit
Written on 252 lines in a Sefer Torah, ranks 5th
6 Parshiyot; 4 open, 2 closed (pssppp)
147 p'sukim - ranks 7th (4th in B’reishit)
2085 words - ranks 2nd (first in B’reishit)
7862 letters - ranks 3rd (2nd in B’reishit)
P'sukim above average in length (words and letters), explaining its rise in rankings from p'sukim to words (and letters). Vayeira actually 2nd largest sedra in the Torah. (Naso, is #1 with no rival - Bamidbar, Pinchas, and R'ei all take up more lines than Vayeira, but those sedras each have many parshiyot, which means a lot of blank space which adds to the number of lines.)

Mitzvot
None of Taryag are counted from Vayeira
MITZVA WATCH Although none of the 613 mitzvot are counted from Vayeira, there is a wealth of mitzva-lessons to be found in the sedra. We do not learn how to be good Jews only from the 613 mitzvot. Hospitality, for example, is usually considered part of the mitzva of G'milut Chasadim. But many of the details are derived from the behavior of Avraham Avinu. Similarly, Bikur Cholim is part of G'milut Chasadim as well as being part of the mitzva to emulate G-d. The connection is contained in the Midrashim on Vayeira (and other sources). Some mitzva-counters do count some individual forms of Chesed as mitzvot among TARYAG.

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 - 14 p'sukim - 18:1-14
[P> 18:1 (71)] And G-d appeared to him (Avraham)
SDT The use of the pronoun "him" rather than using the name Avraham is significant. (Something like pronounn antecedent - remember that from elementary school?) EILAV (to him) refers us back to the previous parsha - Avraham's circumcision at the end of Lech L'cha, indicating that the purpose of G-d's appearing to Avraham was Bikur Cholim, visiting the sick. Furthermore, the fact that the Torah does not indicate that G-d said anything to Avraham at this "appearance", tells us that He had another purpose, viz. Bikur Cholim. This how the commentaries teach us that G-d was visiting the sick, even though the written word does not say that at all.

He is sitting at the entrance of his tent (watching for travelers to welcome) in the heat of the day.

SDT It was unnaturally hot; that was G-d's doing, to spare Avraham the bother of visitors. However, Avraham is distressed by the absence of visitors, so G-d sends three angels to him in the guise of wayfarers.

This can teach us something about how to behave towards the elderly and infirm. Sometimes, we insist that they rest or tell them what "conventional wisdom" says is good or bad for them. "No, don't bother with that; I'll do it for you." "I turned up the heat for you." But each person is an individual. Calm, peaceful retirement works well for many older people. But not for everyone. Bed rest and taking things easy is a helpful formula for SOME recovering invalids. But not all. G-d, so to speak, first felt that Avraham needed rest; this would be the norm. But He then "realized" (so to speak) that in Avraham's case, his special activity of Hachnasat Orchim, hospitality, was a far better treatment for what ailed him, than resting.

Avraham sees the three "men" and runs to greet them, after asking G-d to wait for him (so to speak). (From here we are taught the greatness of the mitzva of Hachnasat Orchim.)

This is one of the ways to interpret the pasuk - that ADO-NAI means G-d, and that Avraham was addressing Him. ADONAI can also mean "my sirs", in which case Avraham could have been speaking to the men/angels. Each possibility causes minor awkwardness in the flow of the p'sukim. The word is considered holy (meaning the first opinion prevails), and Sofrim write it with the Kavana for G-d's name, but some say that one should use a conditional "sanctification".

SDT "Speak little, but do much." This maxim from Pirkei Avot is manifest in Avraham Avinu's behavior. He offers the angels a bit of water and some bread, but in fact prepares for them (with the help of Sara and Yishmael) a sumptuous meal. The Mishna states that Avraham's meal for the strangers was proportionally greater than even the feast of Shlomo HaMelech in celebration of the building of the Beit HaMikdash. Avraham and Sarah are the ultimate models for hospitality, one of the hallmarks of the Jewish People.

One of the angels informs Avraham of the pending birth of Yitzchak. Sara's reaction is to laugh (a slight doubt in the ability of a 100 year old to father a child and of a 90 year old woman to give birth). G-d asks Avraham why Sara would doubt His ability to permit an old woman to conceive.

SDT Rabbi Yehuda says in the name of Rav (in Bava M'tzi'a): What Avraham did for his guests by himself, G-d did for the People of Israel by Himself; what Avraham did via another, G-d did likewise. Avraham said: YUKACH NA M'AT MAYIM. Rashi explains the strange grammatical form by saying that Avraham did not provided the water to the stangers himself (it does not say K'CHU...) So too, when G-d was to provide water to Avraham's descendants, He commanded Moshe Rabeinu to throw the stick into the water, to strike the rock, to speak to the rock. But Avraham fed the angels himself - "and I will get the bread, etc." When G-d needed to feed the People,He provided us with Manna. Moshe did not bring it about. G-d gave it straight to the People.

SDT Baal HaTurim points out that the angels first "ate" and then spoke to Avraham. This is consistent with the rule that people should not talk while they are eating so that they don't choke on the food.

Levi - Second Aliya - 19 p'sukim - 18:15-33
Sara would like to deny that she laughed (and doubted), but she cannot.

The three angels each had a single task: One to heal Avraham, one to announce the birth of Yitzchak (both missions accomplished), the third to destroy S'dom. That angel is now accompanied by R'fael, whose new task is to save Lot and family. Avraham escorts the angels on their way to S'dom.

SDT Once again, we learn the proper behavior of a host from Avraham: it is considered even more important to escort guests out than to greet them!

HaShem next tells Avraham of his intention to destroy S'dom. Avraham pleads and bargains on their behalf, but there aren't enough righteous people to save the cities.

The dialog between Avraham and HaShem is an astounding (and unique) example of the close relationship between them.
SDT Avraham's expression of humility before G-d is "and I am dust and ash". Says the Gemara, because of Avraham's humility, his children merited two mitzvot - the ash of the Para Aduma and the dust of the Sota. Torah T'mima explains that the Para Aduma ash represents the epitome of spiritual purity (which can be thought of as the realm of "between the Jew and G-d" mitzvot). The hopeful outcome of the Sota procedure is Shalom Bayit, being a major example of interpersonal relationships. Thus the reward for Avraham covers the whole range of Jewish life.

Shlishi - Third Aliya - 20 p'sukim - 19:1-20
The two angels arrive in S'dom and are taken in by Lot. [The nephew of Avraham Avinu has learned something from his uncle.] The people of S'dom demonstrate their evil nature. It is clear from the p'sukim as well as Midrashim and commentaries, that Lot was not sufficiently pious or believing in his own right, but he compared favorably with the people among whom he lived.

SDT The word "and he lingered" is read with the rare trup mark, the shalshellet, which musically emphasizes the reluctance of Lot to (believe what he was told by the angels and) leave. The same word is used in contrast to this behavior of Lot, in describing the haste with which the Children of Israel left Egypt at G-d's command, symbolized by the matza which they hastily baked rather than linger for the dough to rise and produce a "proper" bread demonstrating their faith and confidence in G-d. Interesting, is it not, that Lot is described as baking matzot for the visitors. Rashi's comment: It was Pesach.

Lot is led out of the city by the angels, his wife and two daughters with him. They are told to flee for their lives, without looking back at the destruction of the cities. Lot pleads for permission to seek refuge closer by.

R'vi'i - Fourth Aliya - 40 p'sukim - 19:21-21:4
2nd longest R'vi'i in the Torah
Once Lot and family are safely away, the destruction of S'dom takes place. Lot's wife looks back - against orders - and turns into a pillar of salt. (Her punishment is specifically with salt as a measure-for-measure for her stingi- ness when guests were around.)
From the episode of Lot’s wife, we can draw the following point. Lot and family were worthy of being spared the destruction of S’dom, but they were not worthy enough to be able to witness the destruction.

"And Avraham gets up early in the morning to the place where he STOOD before G-d."

SDT Avraham returns to the same spot to speak to G-d. From here is derived the idea of having a MAKOM KAVUA, a fixed place for prayer. The Talmud says: "he who fixes himself a place for davening, the G-d of Avraham will help him".

Of course, more fundamentally, it is this pasuk and another that combine to "support" the Gemara's statement that Avraham instituted T'filat Shacharit. That AMIDA, to stand before G-d, means to pray is learned from VAYA'AMOD PINCHAS VAY'PALEIL. And Pinchas stood in prayer (we can say) - T'hilim 106:30. The pasuk here in Vayeira links AMIDA with Avraham Avinu and with early in the morning, hence Shacharit.

The Torah reiterates the point that Lot was saved in the merit of his uncle Avraham Avinu (and Ruth, the "mother of royalty" who was to come from Lot - G-d can work merit either from the past or the future).

Lot's two daughters, having witnessed the total destruction of S'dom, assume that they are the sole survivors of mankind. They plot to get Lot drunk and sleep with him in order to continue humanity. Moav and Amon are the results.

Thus ends the long parsha that began with our sedra. 71 p'sukim that included the whole story with its different episodes, from the arrival of the angels through the completion of the final task of those angels - the destruction of S'dom. It would not be surprising to find a commentary who explains why all that occurred belongs contained within one parsha.

[S> 20:1 (18)] Avraham and Sara now travel to G'rar where they again present themselves as brother and sister. Sara is taken to Avimelech, but G-d appears to him and warns him not to touch her. Avimelech confronts Avraham who explains that his fears were based on the lack of "Fear of G-d" in the place.

Avraham then prays on behalf of Avimelech and his people who were stricken with a disease which rendered them temporarily sterile.
From this point (21:1) to the end of Vayeira, is the Torah reading of both days of Rosh HaShana.

[S> 21:1 (21)] G-d fulfills His promise and Sara becomes pregnant. She bears a son to Avraham in his advanced age, and he is called Yitzchak. Avraham circumcises Yitzchak at eight days of age, as G-d has commanded.

Avraham's having prayed on behalf of Avimelech for children is juxtaposed to Sara Imeinu conceiving. Our Sage teach us that selflessly praying for others can sometimes result in the same prayers being answered for yourself.

Chamishi - Fifth Aliya - 17 p'sukim - 21:5-21
Avraham is 100 yrs. old when Yitzchak is born. Avraham makes a great party upon the occasion of his being weaned.

Although the plain understanding of B'YOM HIGAMEIL ET YITZCHAK is "when Yitzchak was weaned" - Rashi says at 24 months of age, there is a REMEZ (hint/clue) in the word HIGAMEIL to a possible other explanation of the word. HEI+GIMMEL = 8 (days), MEM-LAMED, MAL, was circumcised. It can mean that the party in question was to celebrate Yitzchak's BRIT.

As Yitzchak is growing up, Sara notices the potential negative influence of Yishmael and demands of Avraham that he send Yishmael and his mother, Hagar, away. Blinded by his great "kind heart", Avraham has to be told by G-d to listen to Sara. Hagar and Yishmael once again are on the verge of death in the wilderness, but Yishmael's prayers are answered and they are saved. Hagar is assured by an angel that they will survive.

And indeed they do, and Hagar subsequently marries Yishmael off to a woman from the land of Egypt.

Both Hagar and Yishmael prayed to G-d when Yishmael was dying. G-d heard "the lad's voice". Rashi says, from here we learn that the strongest prayer offered on behalf of someone who is ill are those of the sick person himself. (...if he is able to pray on his own behalf. And, of course, others should pray on his behalf as well, regardless of whether the person himself is able to daven.)

Shishi - Sixth Aliya - 13 p'sukim - 21:22-34
[P> 21:22 (13)] Avimelech and his commander Pichol enter into a pact with Avraham. The pact has to do with wells that Avraham dug, that the servants of Avimelech stole, the return of those wells and the acknowledgement by Avimelech that the wells do actually belong to Avraham. The city of Be'er Sheva receives its name from the double meaning of the 7 sheep used as tokens of the covenant and the oath sworn between them.

Avraham plants an "Eshel" in Be'er Sheva. In addition to being a type of tree, the word ESHEL is considered an acronym of the Hebrew words for Food, Drink, and Lodgings (or Food, Sleeping, Escort). ESHEL AVRAHAM is the symbol of hospitality for all times.

Sh'vi'i - Seventh Aliya - 24 p'sukim - 22:1-24
[P> 22:1 (19)] This is the portion of the Binding of Isaac - Akeidat Yitzchak. The Akeida is one of the few passages from the Torah to be incorporated into our daily davening (there are those who did not include it in the davening). It represents the ultimate manifestation of commitment to and love of G-d. It also belong is the portion of the davening called KORBANOT for obvious reasons.

Although none of Avraham's descendants (we, the Jewish People) can ever be tested in so drastic a way (because we have the experiences of our predecessors to give us strength), we do derive tremendous inspiration from this portion of the Torah. It is part of our Heritage and, even more, part of our Essence. Tests of Faith are relative to the individual. Each of us is challenged in different ways through- out our lives.This is also so for us as a Nation. May we be always guided by deep commitment to Torah and Jewish values.
MORE. Akeidat Yitzchak is our identity card. It define who we are... even when our own behavior is contradictory to our Torah standards. We stand before G-d on Judgment Day - Rosh HaShana, and we blow the Shofar made from a ram's horn. We ask G-d to remember Akeidat Yitzchak and have mercy on His (sometimes undeserving) children. We read the Akeida in the Torah and we refer to it repeatedly in our Rosh HaShana davening and Slichot, to inspire us and to identify us.

Once again, we include at this point the following comment by Rabbi Yaakov Homnick, Ramot Eshkol.

"Abraham took sheep and cattle and gave them to Avimelekh and the two of them made a treaty." (B’reishit 21:27)
The first peace treaty between a Jew and a non-Jew is described in the above verse, from the Torah Portion of Va'yera. Our father Abraham Ha'ivri, who, all alone, was on one side and the entire world was on the other, enters into a peace treaty with Avimelekh, the powerful Philistine ruler of Gerar. Surely, there were clear security benefits to be derived from such a treaty. Yet the Rabbis were severely critical of Abraham's action. Rashbam goes as far as to say that the Almighty subsequently gave Abraham the command to sacrifice his beloved son Isaac, as a punishment for his having made a treaty with a non-Jew regarding Eretz Yisroel. We were to be the sole possessors of the Land; never to deal part of the Land away in a treaty with others who made any claim to it.

Perhaps there is something to be learned from this for our time. Hashem meant this Land to be ours. Any attempt, in an effort to make peace, to yield even parts of it to others, might be fraught with severe dangers, including the possibility of losing loved ones.

Ed. note: The Rashbam is very strong in his statements about G-d’s “angry” reaction to Avraham’s deal with Avimelech. He suggests several events in Jewish History as “results” of Avraham’s actions. One should read the Rashbam on 22:1 very attentively. One of his suggestions is that corresponding to the seven sheep that were a sign of the covenant with Avimelech, we suffered seven destructions to our Mikdash: Ohel Moed, Gilgal, Nov, Shilo, Giv’on, and the two Batei Mikdash in Yerushalayim.

[P> 22:20 (5)] The parsha ends with mention of the birth of Rivka, to serve as a link to the next phase of the development of Judaism - viz., the means of its transmission and continuity.
Maftir is the final five p'sukim.

Haftara - 37 p'sukim -Melachim Bet - 4:1-37
The sedra shows us the sharp contrast between the kindness and hospitality of Avraham & Sara on the one hand, and the cruel "business is business" and "what's in it for me" nature of S'dom. The haftara is about the widow of a prophet who was facing losing her two children because of her poverty and the twisted state of Israel's society that lost sight of the legacy of Avraham and Sara. The prophet Elisha performs a miracle and the family is spared that plight.

The haftara also tells of the Shunamite woman who prayed so fervently for a son. She had a son but he died. He is miraculously resuscitated by Elisha. This forms a counterpart to the birth of Yitzchak and the subsequent almost- losing him at the Akeida.
(According to a Midrash, the angel did not stop Avraham in time and Yitzchak died. There are prayers that refer to Yitzchak's ashes. This makes the parallel between the sedra and haftara all the stronger.)

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 209 (Gifts - part eleven) • Words Indicating a Gift
In Lesson 204 it is stated that the gift causa mortis begins with a declaration of the donor. That is, the donor, who is critically ill, must use words that indicate that he is making a gift causa mortis. Sometimes the words are ambiguous; sometimes they are words that show an intent to give an inheritance rather than a gift causa mortis. If the former, there are certain rules that apply, and if the latter, there are other rules.

Beginning with this lesson we deal with the language of the gift. Beth Din must analyze the language of the critically ill donor to ascertain if he meant a gift causa mortis, was only expressing a preference without a real desire to make a gift, or was expressing a wish to give an inheritance. The requirement for the donor to have the requisite intent to make a gift is also discussed.

What if the donor makes a declaration that he wants a gift to be given to someone who will, in all events, receive money from the estate of the donor even if he was not given the gift? For example, his firstborn son (as well as his other sons) will inherit his net assets, his wife will be paid her kethuba and his creditor will be paid the debt without the gift. Is the gift in addition to their inheritance or kethuba or in lieu of them? The Talmud (Baba Batra 138b) started out with a few simple rules, but over the centuries, the new fact situations enlarged the scope of the rules.

The donor makes gifts causa mortis to several persons and has assets that are insufficient to pay all of the gifts. Are there priorities in the donees? What if he leaves debts totaling less than the gifts? Which of the donees must pay the debts from their gifts?

What if the gift causa mortis is to be given from certain assets and those assets are lost before the gift is actually transferred, whether of cash or of a specific item? This question does not arise in the case of gifts of a healthy person, since there, the gifts are acquired by the performance of an act of acquisition. But in the case of the gift causa mortis, the gift will not be given to the donee until after the death of the donor if there was no formal act of acquisition; the assets from which the gift is to be given could be lost, stolen, or destroyed in the interval.
There are situations that arise, in the case of a donor who is critically ill, regarding the gift that he gives. Perhaps because of his condition of facing imminent death, because he is trying too hard to do the right thing, because he is normally inarticulate or inaccurate, or for any other reason, the gift may not be too accurately or definitively defined. What should Beth Din do to give effect to the intended gift? Will it divide a house to give effect to the words of the donor? Will it divide personal property?

The Rabbis instituted the gift causa mortis to permit a critically ill person to know that his wishes would be followed. They thus dispensed with the formalities of requiring an act of acquisition to be performed to transfer ownership of the assets of the donor upon his death. Does the concept of gifts causa mortis extend to situations where a healthy person could not make a valid gift?

There are times when the donor declares a gift causa mortis in favor of a person, a class of people, or an institution without being specific. Or he may acknowledge a debt to a person named Shimon without further identifying him. What if the person who is critically ill declares that he does not want any eulogy to be recited at his funeral, nor to have any money spent to bury him? What should Beth Din do in such situations?

In many of the past lessons reference is made to gifts causa mortis. Sometimes they will technically not be valid gifts causa mortis since they may not comply in all respects for such gifts (mainly in cases where the gifts do not comprise all of the assets of the donor). They will, however, comply with gifts made in apprehension of imminent death.

Whenever the term "gifts causa mortis" is used, it will be intended to also refer to either a gift causa mortis or to a gift made in apprehension of imminent death.

What are words indicating a gift causa mortis? Assume that all of the laws required to make a valid gift causa mortis are present, and we are now concerned only with the wording of the gift. The halacha recognizes that a person who is critically ill will not be as articulate as one who is making a gift as a healthy person, who has time to think about his words and who may also consult with others, including attorneys. Also, in situations of gifts of healthy persons an act of acquisition must accompany the gift to make it binding, something that is not required in the case of a gift causa mortis. Therefore, the Beth Din, in examining the situation, should liberally construe the words of the deceased donor to see if it was his intent to make a gift; Beth Din must also bear in mind the rights of the heirs, who will be adversely affected by the gifts. A few examples, cited by the Talmud (Baba Batra 148b-149a) and continued in the codes, follow:

A critically ill person declares: So and so shall "receive all of my assets", "receive the following of my assets", "take possession of the following [or all] of my assets", "acquire ownership of the following [or all] of my assets", or "own the following [or all] of my assets", or "have my assets". Each phrase effects a valid gift causa mortis.

The phrases: Let so and so "benefit from my assets", "stand in them", "be seen in them", or "recline in them" are not indicative of a gift.
Each Beth Din must determine the language of the gift according to its own community standards and customs.

The declaration need not be a statement made by the critically ill donor. It may be a response to a question asked by the witnesses present. For example, the witnesses ask the donor, "Do you want your son to receive one half of your estate?" and the donor answers, "Yes, I do".

The donor may even answer with a question, as, for example, if the witnesses ask the critically ill person, "Do you want your assets to be given to your best friend, Reuven?" and the donor answers "To whom else?" In this latter situation, it is important as to how the question is phrased to the donor. If he is asked, "Should Reuven inherit from you?" and he answers, "Yes", or, "If not Reuven who?" and if Reuven is not a natural heir, Reuven will not receive anything since the language is not that of a gift causa mortis.

IYH next week we shall continue with "the words that indicate a gift".

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

MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh
A Fire on Shabbat
If a fire breaks out on Shabbat, the owner may not systematically go about moving the contents of the house to a safe place. However, the householder may save anything needed for Shabbat and allow neighbors to acquire and save Shabbat needs for themselves. Torah books can also be saved (SA OC 334).

The reason given in the Talmud for this prohibition is that "adam bahul al mamono" - a man panics over [the loss of] his possessions.
The simplest understanding of this rationale is that the Sages worried that between the preoccupation with saving our possessions and the panic of the fire, we might forget about the Shabbat altogether and come to extinguish the fire. The ultimate concern is about the desecration of Shabbat, in the form of extinguishing a fire.

A more subtle understanding is that the Sages were worried not only about the consequences of panic (namely, potential Shabbat desecration), but rather by the panic itself. Shabbat is a day of rest and completion, not of panic and alarm. The compulsive sense of worry over material possessions is in and of itself a kind of desecration of the spirit of Shabbat, one that the Sages sought to limit.

("Panic" is a dominant consideration in a number of places in the gemara. Three relate to Shabbat. They are: allowing a person to carry something valuable with a modification on Shabbat, since otherwise panic may cause him to carry it in a regular way; forbidding emptying the house in a fire, since the panic of salvage may tempt a person to extinguish the fire; allowing moving a corpse in a fire because the panic of having to leave it would tempt someone to extinguish the fire. I have found only one instance which relates to any other area of halakha: the permission to do a minor operation on a first-born animal because otherwise panic might tempt the owner into a major procedure which would disqualify the animal - Pesachim 11a.)

A related issue is the source of the panic: worry over possessions. Our Sages permitted salvage when it is for our Shabbat needs, or to give Shabbat needs away to other people. Torah volumes, which are for the purpose of a mitzva, may also be saved.

When our concern for our possessions starts to endanger our concern for the Shabbat, things have gone too far. We need to be reminded that the purpose of possessions is not accumulation, but serving God and helping others. By basing the leniencies of saving from a fire on giving objects away and using them for mitzvot, we recall the proper use of wealth and put its accumulation in proper perspective.
“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 Unfulfilled King
If there is in the Tanach a tragic figure in the classical Shakespearean sense of the word, then it surely is Israel's first king, Saul.

He is considered by Chazal to have been without sin, as it is written" and Saul was a year old when he became king' (Samuel 13:1); should we understand this literally? Rather, said Rav Huna, he was without sin as a one year old who has not tasted sin" (Yoma, 22b). "Concerning Kush ben Yemini" (Tehillim 7). Was Kush his name? His name was Saul, but just as the kushi is strange in his skin, so too Saul was strange in his deeds; a perfect tzadik [Rashi]" (Moed Katan16b). He was modest; "and he hid amongst the baggage" (10:21). The spirit of the Lord was on him and so he was one of the band of prophets that studied under Samuel. Saul was a descendant of Rachel and like her knew the merit of silence. She was silent even when she was barren while Leah had sons; Benjamin knew of the sale of Yosef but did not reveal it to his father out of consideration for the brothers; Saul did not reveal the matter of the kingship to his uncle out of modesty and his descendant Esther did not name her nation, as Mordechai had instructed (Midrash Tanchuma, Vayeitzei, 6).

Yet, this same man sinned before HaShem and did not merit founding the dynasty of Jewish Kingship. The message of that goes far beyond the story of Saul, bearing relevance for all people and all times.

Although he avoided evil, there was no positive action towards achieving good. There is no indication in his case as there is with David, "And David executed justice and righteousness unto all his people" (11 Samuel, 8:15). Rather, "Saul was great in Torah but did not teach Torah to others" (Rashi, Gitin 59a). The Jewish king, indeed, for that matter all of us, are enjoined both about SUR MEI-RA and ASEI TOV; that is why there are positive as well as negative mitzvot. All Saul's good qualities were devoted only to avoiding evil. In this he was like Hevel who in his modesty saw little value even in the service of G-d, as it is written, "He, Hevel, also brought a sacrifice"; in contrast to Cain [from kinyan - to take possession]. That is why there could be no continuation to Hevel, while there was to Cain (Shem Mi Shmuel). So too, there could not a continuation to the kingship of Saul, based only on SUR MEI-RA.

One of the most fascinating aspects of Judaism is the exquisite balance in everything that it educates towards; Justice and mercy, spirituality and materialism, reward and punishment, Heaven and Earth, ritual and spontaneity, law and ethics. When the balance is destroyed, only wrong can result. The sin of the 250 men of the rebellion of Korach was their desire for honor yet their sacrificial pans were used to gild the altar. Menachem Mendel of Kotsk taught that when that desire is used to cover the altar, it redounds to the glory of G-d. "I found nothing better than silence" (Avot 1:17), and yet all it takes for evil to triumph, is for good men to remain silent. Saul did not know how to balance his traits and that led to his downfall.

In connection with the war and the command- ment to wipe out Amalek, the text [15:5] says, 'Vayarev banachal; made war in the valley, [lit.] quarreled concerning the valley'. Our Sages understood this to refer to sacrifice of the heifer as communal expiation for the unidentified corpse found cast away. In his admirable search for justice and mercy, Saul questioned the morality of wiping out the men, women, children and cattle of Amalek, as Samuel, echoing the Torah (D'varim 22:19), had commanded. Saul asked, " If for the death of one person, representatives of the whole of Israel had to atone, for all these people how much more so? If the men sinned, then what was the sin of the women? If the women fought alongside their men, what did the children do? What of the cattle?" A heavenly voice answered Saul, "Be not righteous overmuch" (Kohelet 7:16). [So Rabbi Yehoshua ben Levi taught, "One who has mercy on the cruel, in the end is cruel to the merciful" (Yalkut Shimoni)]. On the other hand, Saul told Doeg the Edomite, to kill the Kohanim of Nov for giving food to David; everyone, men and women" (22:18). Then a heavenly voice said, "Be not overmuch wicked" (Kohelet 7:17)". (Yoma 22b).

The text tells that Saul's modesty led him to protest his election to the kingship; "When they sought him… he had hid himself among the baggage" (10:21-22). However, later the same Saul could not accept that he would rightfully be punished by losing the throne and another be more worthy than he. When Samuel told him that he would lose the kingship, he mercilessly pursued David in his desire to kill him (Avot D'Rabbi Natan 10:3).

So the inability to balance the very midot that elevated him to become the first king of Israel made him unsuitable to found the royal dynasty of Israel.

This is the thirteenth 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. The first Tidbit
6. Torah from Nature
7. G'matriya
8. From Aloh Naaleh
9. 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 rabbanimand 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 My talit bag is worn out, and I have replaced it. What do I do with the old one?

A We'll start the discussion with a talit, upon which there are classical sources, and move on to its bag.

The gemara (Megila 26b) rules clearly: "Things used for mitzvot (tashmishei mitzva) may be thrown out; things used for holiness (tashmishei kedusha) need to be buried (nignazin)." The examples the gemara gives for tashmishei mitzva are a sukka, lulav, shofar, and tzitzit. Examples of tashmishei kedusha are Torah scrolls, tefillin, mezuzot, and the "accessories" of the above. So clearly, if tzitzit can be thrown out, then certainly their bag can, and this is what the Shulchan Aruch rules (Orach Chayim 21:1).

On the other hand, it is clear that one is not allowed to be disrespectful to mitzvot. The gemara (Chulin 87a) says that one should not perform the mitzva of covering the blood of an animal with his feet for this is disgraceful for the mitzva. From this, the Sh'iltot (cited by the Tur, Orach Chayim 21) says that as long as an object is still related to the performance of a mitzva (such as tzitzit that are still attached to a garment) they should not be used for one's personal needs. The Tur argues, claiming that the example of covering the blood is different, because there the disgrace is at the time of performing the mitzva. But even he agrees that something which is no longer earmarked for the future performance of a mitzva loses its special status and can be discarded, according to the gemara.

The problem is that later authorities suggested that it is proper to be stricter in order to show respect to articles related to mitzvot, and through them to the mitzvot themselves. The Maharil (Laws of Tzitzit) says that instead of throwing out tzitzit strings which were severed, one should look for another mitzva-related use for them. [Ed. note: Bookmarks in s'farim is a popular use of old tzitzit strings.] The Rama (OC 21:1) accepts and extends this approach, saying that one should not throw them in a disgraceful place. The Rama even cites those who are careful to even put them in geniza, a practice he describes as being deserving of blessing. He similarly suggests (Orach Chayim 664:9) to try to use aravot to help bake matzot (almost six months later) and thus keep them related to mitzvot. [Ed. note: Fueling the fire for burning chametz is a popular use for former 4-Minim (and s'chach), especially since most people don't bake their own matzot.] The Shulchan Aruch himself (ibid.:2) mentions that it is improper to use a worn-out talit for disgraceful purposes, (e.g. as a rag), but he does allow one to throw it out. It is not clear if he considers a talit, which is set aside for use in davening, as more or less important than the tzitzit of a regular four-cornered garment (see Pri Megadim, OC, Mishbetzot Zahav 21:3).

If one can find a constructive, respectful use of the talit bag (e.g. as part of a Shabbat decoration) it would be a nice idea, but it is impractical to expect everyone to do so. So what is the halacha? The Pri Megadim (ibid.:2) is unsure whether the walls of a sukka have the status of tashmishei mitzva in reference to dealing with them after their use is over. There, the walls are at least a halachic requirement for the completion of the mitzva. A talit bag, by comparison, is just a convenience related to the mitzva article. The Mishna Berura (21:13) says that even those who say one cannot throw out tzitzit (strings) say that one can throw out a talit garment. So certainly, one may throw out the talit bag. Many have the practice to wrap up such borderline items before throwing them into the garbage. While we have not found this idea in poskim in this context, it seems consistent with the spirit of the matter. Note: Overloading geniza resources unnecessarily is not a positive thing [either]. [Ed. note: A t'filin bag is different. We take a strict view and consider it to be Tashmishei K'dusha which requires g'nizah.]

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 (forthe English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
A native of Eretz Yisral left the country because of the dire poverty there. He prospered in his adopted land, but did not return to Eretz Yisrael, despite having enough money to live there comfortably. A visitor from Eretz Yisrael once asked him, "Nu, R' Meir, when will you be returning to Eretz Yisrael?"

The man answered, "Im yirtzeh Hashem (literally "if Hashem wants it" soon." To this the visitor replied: "Of course Hashem wants you to live in Eretz Yisrael. Instead what, you should say is Im yirtzeh R' Meir - If R' Meir wants it."
One can transgress the law of Lashon HaRa with only a smile, a wink, or even silence. (unattributed)

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
Insensitivity is sometimes an asset in that sensitivity responds not so much to the truth of things as to the impressions that they give, which do not necessarily correspond with their essential natures. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Ask someone how to say salt-shaker and he'll probably say MILCHIYA. That's okay, but there is a general word for shaker, which includes pepper, garlic powder, etc. MIVZEKET. From the root-word meaning to sprinkle.

Pouch is the common term in Hebrew for a waist pack. The "official" Hebrew word is taken from the Mishna - PUNDA.

[5] Dvar Torah
Pre-TT Torah Tidbit
If this is Torah Tidbits #593, then the first Torah Tidbits dates back 11½ years to Shabbat Parshat Sh'lach 5742, June '82. But there was a Torah Tidbits before Torah Tidbits. For a short period of several weeks, we printed a singel D'var Torah under the name Torah Tidbits.

They were not distributed in shuls, but were available on those slanted shelves near the front door at 10 Straus, among the different flyers, for the taking. (Prior to that, Torah Tidbits were oral only - short Divrei Torah and brief explanations of halachot and minhagim. In that form, TT dates back to the early '70s in the Har Sinai region (Upper NYS) of NCSY. But that's another story.) What follows is perhaps the earliest printed Torah Tidbit, and it's on this week's sedra. It is based on a comment of the Chidushei HaRim as found in MAAYANA SHEL TORAH, as introduced to me (Phil) by Dr. Paul Slater, over 22 years ago. We can call it...

Angel Arithmetic
Three angels were sent to Avraham. They had four tasks among them: Heal Avraham from his recent Mila, announce the birth of Yitzchak, save Lot, and destroy Sedom. Why did not G-d send four angels to do his bidding? Chidushei HaRim suggests that Lot's being saved was not originally definite. He was lacking in merit and his being Avraham's nephew might not have been sufficient to save him. But he was also to be the ancestor of Rut the Moabite. That would give him the merit to be saved, but only if she would be allowed to marry into the Jewish People. The Torah bans a Moabite from entering into K'hal HaShem. Is the ban on males only or does it include females? A future Sanhedrin ruled that female Moabites could marry into the Jewish People and the ban was only on the males who confronted Israel with hostility and refuse us food and water. Women generally are modest and remain in the in the background when the males aggressively confront out- siders. To whom do we attribute this modest behavior of the women of the nations of the world? To the mother of a multitude of nations, SARA IMEINU. When the angels asked Avraham where she was, he answered, She is in the tent. This symbolizes a feminine trait of modesty and non-confrontation that allowed a future Sanhedrin to rule that Ruth the Moabite can indeed marry Boaz and become the Mother of Royalty. This got Lot his merit to be saved, and one of the angels that had just fulfilled his task was then sent on to Sedom with the Destroying Angel, to save Avraham's nephew and the great-great-great-great... grandfather of David HaMelech and the entire Malchut Beit David, until Melech Ha- Mashiach. Lot did not merit an angel being sent to save him, but picked up the merit (and angel) en route, thanks to Sara Imeinu and Ruth.

[6] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA • CHIPMUNKS
There are two basic types of Chipmunks: Eastern (only 1 species) and Western (20 species), all live in North America except the Siberia Chipmunk in China... The "Least Chipmunk" rarely reaches 4 inches (from the word "Saul" to your left, until here)... largest is the Townsend Chipmunk, which can reach 13 inches (more than the width of an open TT)... stores food underground, into tunnels or burrows. It will never store any food that will rot... carry food to the nest in their mouth and in cheek pouches, loose folds of skin on each side of their mouth... they can carry three nuts or acorns in each pouch and an additional one or two in their mouth. This stretches their cheeks wider than their body. It is a very bizarre sight to see. Chipmunks are hoarders... been known to store acorns and nuts enough to last them several years...

gestation period is thirty one days. A litter will be 2-8 babies (called pups), born in the spring. Chipmunks sometimes have another litter in the fall. Females raise the young without any help from the male. The young are ready to leave the nest after six weeks. They will go off to find their own territory and will be able to mate the following winter... do not hibernate in the winter. They will go into a deep sleep during the coldest months. Awaking only occasionally, to eat, and take care of personal needs, but will not leave their burrow. They're very fast and curious, chittering and chirping, and running around... very bold and in areas where they are used to seeing people... rodents ... genus tamias... sqirrel family... Males live about five years; females about nine. Because of the way chipmunks store their food, uneaten nuts and seeds tend to germinate well and often, which is helpful to the ecosystem. They can be pesty, but less so than many other rodents. Disney's chipmunks, Chip and Dale were Donald Duck's playful nemeses since 1943.

[7] G'Matriya
BRIT MILA is one of the 613 mitzvot, but because of its special significance, we can view it as equal to all the other mitzvot put together. This idea is demonstrated numerically in that the G'matriya of BRIT is 612. BRIT equals all the other mitzvot of the Torah combined.

[8] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The Midrash relates that this week's parsha contains the second com- mand of "lekh lekha" given to Avraham Avinu. The first "lekh lekha" in last week's parsha commanded him to go to Eretz Yisrael and the second one in this week's parsha commands him to go to sacrifice his son Yitzchak. The Midrash raises the question which "lekh lekha" is greater. It answers that since the verse says, "El eretz hamoriyah" - to the land of Moriah, the second "lekh lekha" is greater.

This Midrash may, perhaps, be understood as follows. Avraham Avinu was commanded to leave his land, his birthplace and his father's home. He was to go to Eretz Yisrael where the negative influence of chutz la'aretz would no longer exist, where his birthplace and his father's home would no longer play a part in his life. He was commanded to run away from the negative, "lekh lekha me'artzekha," "go away from your land." His greater mission, however, was to do good, to advance forward towards nobler, positive goals. Hence, "lekh lekha el," "go to" is the greater command.

Many people heed the call of "lekh lekha," and exert great effort that involves considerable expense and personal sacrifice to make aliya to Eretz Yisrael. They will certainly be rewarded profusely for this great mitzva. One must realize, however, that aliya does not end at Ben Gurion Airport; that is where it only begins. Aliya to Eretz Yisrael is an ongoing "lekh lekha el," going up to higher and higher levels of Torah learning and mitzva observance, holiness and spirituality, and higher and higher levels of character development. This "lekh lekha el" is not only for ourselves, but also to bring our children with us to reach even higher levels than we are capable of reaching. The pure and holy environment of Eretz Hakodesh and the enlightening atmosphere of Eretz Yisrael make this possible.

May those who have not yet been able to fulfill the call of the first "lekh lekha" merit to do so, and may those fortunate to have already made the first "lekh lekha" merit to continually fulfill the second "lekh lekha" in an unending quest for perfection in Eretz Yisrael.
Rabbi Zev Leff , Moshav Matityahu

TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in theOrthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[9] Divrei Menachem
Parshat Vayera introduces us to the well-known story of Avraham's generosity to the visiting angels while he was recovering from circumcision in the heat of the day.
Our rabbis teach us that from the behavior of Avraham and the angels one learns the Laws of etiquette. So, despite our understanding that the angels already knew the answer to their question," Where is Sarai your wife?' their concern for Sarah is surely nevertheless instructive. For it is Avraham's response that catches the attention of the commentators. For example Rashi notes, that Avraham's indication that Sarah was to be found "in the tent" highlighted her modest demeanor.
The Kli Yakar adds that it was due to Sarah's modest response that she merited that kings should descend from her (cf. Megila 10b, Bereishit 17:17). So, this is where Sarah "was at".
And where are we?
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.

More Mizbei'ach
It was specifically forbidden to ascend to the top of the Mizbei'ach by means of stairs. "You shall not ascend My altar on steps…" (Shemot 20:23). The Mishna in Midot 3:3 reads, "There was a sloping platform at the south of the Mizbei'ach, 32 Amot long and 16 wide …" This Kevesh (ramp) enabled the Kohanim to ascend to the top of the Mizbei'ach without "uncovering their nakedness to it". Rashi (Shemot 20:23) derives an important ethical lesson from this. "If about these stones, which have neither understanding nor sensitivity to their shame, the Torah said… do not act towards them in a disrespectful manner, your fellow man who is created in the image of your Creator and is sensitive about being shamed, how much more so should you be careful not to act disrespectfully towards him and embarrass him". The Halacha ordaining that the Kevesh had to protrude from the southern side of the Mizbei'ach was based on Vayikra 1:11: "And he (the Kohein) shall slaughter it on the northern side of the Mizbei'ach…" The term used for 'side', Yerech, is a highly unusual one and can also means 'thigh' (or leg). The Gemara (Zevachim 63a) likens the Mizbei'ach to a man lying down with his legs stretched northward and his face towards the south. The Kevesh obviously would be the 'face' of the altar. A pile of salt was always positioned on the western side of the Kevesh half way up for the salting of all animal sacrifices. Bird sacrifices were salted from another pile of salt located near the small fire at the southwest corner of the Mizbei'ach, the fire from which coals were taken to be used for the Ketoret (incense) offering (Tamid 4:3).

The Sifre (Ki Tetze 66), notes that, similar to the Soveiv, the circuit-ledge which circled the Mizbei'ach 3 Amot below the top, the Kevesh did not have guardrails, thereby exposing the Kohanim to danger. Tif'eret Yisrael (Midot 3:3), suggests that as in the case of the Soveiv, the edges of the Kevesh itself were curved upwards forming a sort of protective barrier. In addition, salt was strewn on the floor of the Kevesh (and probably on the Soveiv), even on Shabbat, to prevent the barefoot Kohanim from slipping (Eruvin 10:14).

The Gemara notes, "Two small ramps 'went forth' from the Kevesh, by which one turned to the Yesod (the lowest level of the Mizbei'ach) and to the Soveiv and these were separated from the Mizbei'ach itself by a hairsbreadth" (Zevachim 62b). An ambiguous discription at best! No wonder the traditional commentaries vary so considerably in their interpretations as to how they looked! While there is no hint as to the appearance or size of the small ramps, they were necessary to enable the Kohanim to ascend to and descend from the Soveiv. "A Mizbei'ach (in the Mikdash) which did not have the Kevesh, the Yesod and a square shape (Shemot 27:1) is invalid for the Avoda" (Sukka 49a). A recognizable gap between the ramps and the body of the Mizbei'ach, therefore, preserved the required square shape. The absence of such a gap would make the ramps an integral part of the Mizbei'ach, and the altar, no longer being square, would be invalid.

The officiating Kohanim always ascended the eastern small ramp, by walking on the Soveiv, circumambulated the Mizbei'ach and descended by means of the western small ramp. "Chata'ot, sin offerings, of the Community and those of private individuals… their blood was required to be sprinkled with four acts of sprinkling on the four horns of the Mizbei'ach. How was it done? The Kohein ascended the (small) ramp and came to the Soveiv. By walking along the Soviev, he came to the southeastern horn (and applied the blood), then to the northeastern, to the northwestern, and finally to the southwestern horn" (Zevachim 5:3). The Kohanim also utilized the small ramps and the Soviev for bird-Olot. "How was the bird-Olah prepared? The Kohein went up the (small) ramp and came to the Soveiv. (By walking along the Soveiv), he came to the southeast corner where he nipped off its head from its neck (by cutting the windpipe and gullet with his untrimmed elongated right thumbnail, the "sacrificial-bird equivalent" of Shechita, known as Melika.) and immediately separated the head from the body. (Standing on the Soveiv, the Kohein) drained out its blood (by squeezing the body of the bird against) the side of the Mizbei'ach… (Zevachim 6:5). On the western side of the Kevesh, adjacent to the Mizbei'ach, was the Revuva, an aperture "one Ama by one Ama" where sacrificial birds, which had become disqualified prior to their blood application, were placed. Later they were collected and burnt. The Revuva was accessible from the western small ramp. The slopes of these ramps were relatively steep. "Rami ben Chama said, 'All the ramps had a gradient of one Ama in three except for the Kevesh… which rose one Ama in three and a half Amot…'" (Zevachim 63a). It was necessary for the Kevesh to have a less steep gradient as not to cause the Kohanim undue difficulty as they carried the frequently heavy Netachim (dismembered parts of sacrificial animals) up to the top of the Mizbei'ach.

The Rambam writes, "The location of the Mizbei'ach had to be determined precisely and it is never to be moved from its place as it is said… 'This is the altar of burnt offering for Israel' and at the site of the Beit HaMikdash, Isaac our father was bound as it is said, '...go to the Land of Moriah; bring him up there as an offering upon one of the mountains which I shall tell you', and it is also written …'And Solomon began to build the House of the Lord in Jerusalem on Mount Moriah where He appeared to David his father; for which preparations had been made in the place purchased by David in the threshing-floor of Ornan the Jebusite (2 Divrei Hayamim 3:1)". The Rambam continues, "It is a well known tradition that the place where David and Solomon built the Mizbei'ach in the threshing- floor of Ornan is the place where Abraham built the Mizbei'ach and bound Isaac. It is the place where Noah built a Mizbei'ach when he went forth from the ark. It is the place where Cain and Abel sacrificed, and it is the place where Adam offered a Korban when he was created and from that very place he was created. Our sages said, 'From that place where he was created, there he will obtain forgiveness of his sin'" (Hilchot Beit Habechira 2:1,2).

Therefore it was critical that the sacrificial altar of the Mikdash should be positioned in precisely the right place. When the exiles returned to Eretz Yisrael from Bavel and began rebuilding Bayit Sheini, it soon became apparent to them that some vitally important details were unclear. The Gemara tells us that they were uncertain as to the Mizbei'ach's correct form and dimensions; they were unsure exactly where in the Azara they were to build it and they did not know when they should begin offering Korbanot. "Three prophets - Haggai, Malachi, and Zechariah - went up with them from the Exile. One testified to them about the dimensions of the Mizbei'ach, one testified where its exact site was and one testified that even though the Mikdash was not yet completed, they were obligated to begin offering Korbanot immediately upon completion of the Mizbei'ach" (Zevachim 62a, Rashi). <TBC>

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 #92. 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.

If you remember (even if you don't), last week's column (the second part of it) spoke about walking in front of someone saying the Amida. We said that it wasn't permitted and that it could not be waived by the one davening. And we asked people to take it seriously, both those who need or want to walk past the davener and that the davener should choose his place to stand care- fully and with concern for others.
We've actually asked the Vebbe Rebbe to do a column on this issue, but we will also put a few new points on the table for your consideration.

JT/HN emailed with a challenge to what we wrote last week, based on several sources that say the reason for not walking in front of a davener is not to disturb his concentration. If this were the only reason given, then a waiver would be acceptable and if the davener had his tallit over his face or if his eyes were closed, then there wouldn't be a problem in walking in front of him.

However, the Mishna B'rura, who gives the reason of distraction, says there is another reason mentioned by the Chayei Adam - namely that one should not walk between the davener and the Divine Presence (so to speak). MB does not dismiss this reason and therefore one can say that one should not walk in front of a davener (Amida), even if his eyes are closed or even if he waves you past.

On the other hand, YMP cited a responsum by Rav Moshe Feinstein zt"l that allows one to walk in front of someone saying the Amida for a "Dvar Mitzva", a halachic imperative or matter of halachic preference. The responsum mentions a specific example of a Dvar Mitzva that most people might not think of in that context, and that is to answer the call of nature (as the expression goes). Since it is forbidden to hold oneself back from relieving oneself, a person can walk in front of a davener, if that is the only way to get to the bathroom. There are many other examples of Dvar Mitzva, but it is good to see this one as such. YMP adds, that barring a Dvar Mitzva, one should not walk in front of a davener, within DALET AMOT, four cubits. [Birkat Kohanim is a more obvious example of Dvar Mitzva in shul.]

Whatever the reason for the prohibition, and the consequent limited or unlimited application of the rule, it remains the duty of the one standing in prayer to choose his spot well to avoid making problems for others.

EQ (oh, that's a hard one to figure out) added that he is aware of a T'SHUVA that allows picking up the offending davener (who is standing in such a place that blocks passage to others) bodily, and placing him down in a less problematic location.

GABBAI'IM are advised AGAINST doing this unless they are well insured or are 6'4" former linebackers, wrestlers, or night club bouncers.
By the way, T'SHUVA, answer, as in SH'EILOT & T'SHUVOT (a.k.a. SHUTIM), is what was meant above by RESPONSUM (pl. RESPONSA). That, I've known for a while. What surpised me is what the dictionary says for RESPONSUM - a written decision from a rabbinic authority in response to a submitted question or problem —or— the reply of a noted rabbi or Jewish scholar as rendered in the Responsa. I expected the dictionary to have a broader definition and was surprised to find only a Jewish context for the word.
Again, do not let the light treatment with typical TT touches of humor (or attempted humor) take away from the seriousness of this issue. It does not serve the best interests of KLAL YISRA'EL if fellow congregants are annoyed at each other. Although one might think that davening is a BEIN ADAM LAMAKOM (between man and G-d) issue, davening in shul definitely has a strong BEIN ADAM L'CHAVEIRO aspect as well.

Parsha Pix
On the right is the thermometer with kipa, glasses, and stethoscope, wishing someone who is sick a REFU’A SH’LEIMA. This is one of the lessons we learn from G-d, Who visited the ailing Avraham.
Upper-right are the UGOT that Sarah LUSHIed - if they look like matza, that’s because the angels’ visit was on Pesach.
Middle-top is one of the three BEN BAKAR that Avraham ran to, in order to prepare the most sumptuous dish for the visitors, tongue in mustard sauce.
Next to the bull is a PPP.
Over on the top-left is a Braille message that was a PPP from the past. It reminds us of what the angels did to the people of S’dom who demanded of Lot that he send his visitors out to them. The Braille message is probably something the blinded S’domites wanted to do to Lot. It says, “Kill Lot”.
The skull is the symbol of acid-rain, a good description of that which destroyed S'dom and the other cities.
Wine? Lot was given wine to make him drunk...
In the Pix there is an alarm clock set for very early in the morning, to remind us of the many times the Torah tells us that Avraham got up early, to enthusiastically do G-d’s bidding. (Avimelech too.)
The baby in the cradle represents the birth of Yitzchak.
Drawing of a metal shield is used by many mohalim in their set up for Mila.
Two other PPPs join the dugong and whiskey.

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

Last issue’s (Lech L'cha) TTriddles:
[1] menagerie à trois
[2] After comfort comes the grandson
[3] Avraham and Yehoshua are (sort of) the ony two mentioned in the Tanach
[4] Stars, ladder, soot, sun-moon-stars, The Mitzva
[5] Tent, shoulder, hand, staff
[6] Situations (8), person/people (4), things (3), animals (3)
[7] A 4 vs. 5 battle site, this Emori city is a present-day resort - what & what?

And the envelope please...
[1] There were a few ways to word this TTriddle, but this one was chosen because of how close it is to another and well-known (by those who know it) phrase. In fact, one solver tried Avraham-Sara-Hagar as the answer. Wrong phrase. Not intended. Probably should have stayed away from this sound-alike. Correct solution, gotten by several solvers is the animals of BRIT BEIN HAB'TARIM. They are described as M'SHULASH or M'SHULESHET, hence the à trois part of the TTriddle. A menagerie, of course, is a collection of animals, which sort of fits the calf, goat, and ram of the BRIT.
[2] The haftara of Lech L'cha comes from Yeshayahu and the text immediately follows the haftara of Shabbat Nachamu. After comfort comes the grandson, Yaakov (see the first words of the haftara.
[3] One attempted solution for this one was that Avraham and Yehoshua both had their names changed by the addition of a letter - AVRAM to AVRAHAM and HOSHEI-A to YEHOSHUA. In contrast with SARAI-SARA and YAAKOV-YISRAEL, whose name changes were of a different kind. By the way, can anyone give us other examples of name changes, besides the ones mentioned so far. I don't think we'll count people in the Torah known by two different names, like EISAV-EDOM or AMRAFEL-NIMROD, but maybe we should. And I'm not sure how to treat ELIYA-ELIYAHU or YOSEF-YEHOSEF, but try those too. The original throught was to look at those who actually had their names changed.
But that wasn't the intended answer. Avraham and Yehoshua are the two MOHALIM, circumcisers. At least they are the only two to be the subjects when the verb VAYAMAL (and he circumcised) is found. The sort of in the TTriddle was to acknowledge Tzipora, although it is not clear exactly what she did to her son, in order to save Moshe's life. Was it full MILA, only part of the procedure, or supervision of the MILA.
[4] Several solvers got this one too. HASHAMAIMA is the answer. It means HEAVENWARD. In Lech L'cha, God told Avra(ha)m to lift his eyes to the sky and observe the countlessness of the stars. The ladder in Yaakov's dream was standing on the ground, but the top of the ladder reached to the heavens. The word appears twice in the description of the sixth plague in Eqypt, when Moshe and Aharon threw handfuls of soot into the sky to bring about the plague of SH'CHIN (boils). In Va'etchanan, Moshe warns the people about lifting their eyes heavenward and seeing the sun, moon, and stars and turning to idolatrous worship of them. The Mitzva refers either to the whole Torah or to the mitzva of T'shuva. In Parshat Nitzavim, the Torah tells us that The Mitzva is not inaccessible, and we should never have to ask, Who will go up to heaven to get it for us... It is very close to us... The word also appears five more times in Tanach - in Yehoshua, Shoftim, Iyov, and Divrei HaYamim - but those occurrences aare not part of this TTriddle.
[5] This one is similar to the previous one in that it takes a prominent word from the sedra and then sees where else the word appears in Torah (and sometime the rest of Tanach). VAYEIT has a few different meanings. In Parshat Lech L'cha, it is used for Avra(ha)m setting up his tent. In To-l'dot, it is Yitzchak who sets up his tent. Same word. And in Vayishlach, it is Yaakov (as Yisrael) who sets up his tent. The word seems to mean not just to set up a tent, but to take it from one place and to reset it in another place. In Vayeishev, it is Yehuda who sets himself up from one place to another, when he left his brothers (after the sale of Yosef) and ended up in Chira's place. Because there was only a subject (Yehuda) and the verb VAYEIT, but no object, this occurrence was left out of the TTriddle. So too for the next two occurrences - another for Yehuda and one for Yosef. Neither has an object. We next find the word in Yaakov's bracha to Yissachar, and the object of VAYEIT is "his shoulder". covers 7 occurrences in B'reishit. In Sh'mot we find the word seven more times, with Aharon and Moshe with hand and staff as the objects. And there is one more VAYEIT in the Torah in Bamidbar. The People of Israel are the subject, but no object.
[6] Here's another one like the previous two. Many times, a word sticks out from the sedra and it is interesting to track it though the rest of the Torah and even into Tanach (especially if there are very few occurrences in the Torah itself). Here, we are dealing with many occurrences of the word KAVEID, heavy. Words spelled KAF-BET-DALET appear 41 times in Tanach, 24 of which are in the Torah. Some of those are not KAVEID, but KABEID or some other pronunciation and not part of this TTriddle. We are focusing on the adjective KAVEID. We start with Lech L'cha. The famine and Avraham are both described as KAVEID, Avraham is ladened with wealth. One situation and one person, so far. The next for times, the word describes the famine during the time of Yaakov, Yosef and his brothers. Then we have the people that went in the funeral procession of Yaakov. And the mourning for Yaakov is also described as KAVEID. That's another 5 for situations and one more for person/people. Among the plagues, we findwild animals, DEVER, hail, and locust described as KAVEID. That's two for animals, one thing, and another situation. In leaving Mitzrayim, the animals were called KAVEID. The situation described by Yitro, of people lined up from morning to night to speak with Moshe Rabeinu is KAVEID. Then the Cloud at Har Sina. Thing. And the people of Israel as a burden to Moshe. And again people, this time the people of Edom that went to confront Israel on its borders. Something like that. EB had a slightly different count, but definitely the right idea.
[7] This turned out to be the most-solved of the TTriddles. The Emori battle site during the war of the Four Kings against the Five Kings was CHATZATZON TAMAR. Commentaries identify it as EIN GEDI, the present day resort, oasis, spa, nature reserve, and venue of an upcoming tiyul - see TIYULIM pages in this very issue of Torah Tidbits.

This week's TTriddles:
[1] Sort of the only couple in the Torah eligible for Egged's green ones
[2] Michaihu said it similarly, but from the other end
[3] Preview for 25/9-2/10
[4] Yitzchak, his haftara parallel, and who?
[5] Solve for x: x, x, 700+x, 300+x, 200+x, 800+xwho? what? who? who? what? who?
[6] Rosh Yeshiva for nearly 40 years until it was closed by theRussian government in 1892. What's his connection to Irit/Idit?
[7] (really a Lech L'cha TTriddle) There was no [8]! True. But there could have been. I forgot to put it in. So this is really a TTriddle for this week (Vayeira), but the answer is in Lech L'cha. What is the most appropriate Zmira for this (last) Shabbat? Remember: this is a Vayeira TTriddle that belongs to Lech L'cha.
[8] plus 3 elements from the Parsha Pix (not counting the dugong or whiskey).

Israel Center Miscellany
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NESTO
Lots of explanations are given for why it is Avraham and not No'ach who was chosen to be the father of the Jewish people. This week's parsha gives us one of the answers. Before the story of Sedom, Hashem explains the reason for sharing with Avraham this story: "because I know that he shall teach his descendents to do Tzdaka and Mishpat". Hashem says that the reason that Avraham was chosen is because Hashem knew that he is the one that is going to teach his children TZDAKA. TZDAKA, not Tefilin, not Shaátnez, not Basar bechalav, not Shabbos only TZDAKA, CHESED. That's the reason Avraham was chosen, because he was the one that was able to teach his children that important message.
In NESTO, we try to reach that level too. We are about to begin a chesed program for all three groups, junior, senior and senior +. A CHESED program that will help us understand and feel the connection between the Jewish people and Chesed, and the connection that we all have with each other.
The NESTO membership card is for all those who feel connected and who want to never forget where they belong. (of course it will give you 10% off in more than 20 stores in town) To earn a NESTO membership card just call Tanya at (02) 5667787 ext. 244.
The first Shabbaton this year is coming up…
Have a good shabbos C U at NESTO Tuesday night
Chaim, Tanya and Yehoshua

Sundry
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Tiyulim and Shabbatonim
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Come with us for a delightful Triple–Header One-Day Trip, Wednesday, Noember 19 • for both Men & Women to the new International Spa at Ein Bokek; Also…Kibbutz Almog to tour the fascinating MUSEUM of the Dead Sea Scrolls. We will do some hotel hopping in Ein Bokekto zoom in and visit the “Gimliada” 2003taking place in some of the hotels. The Spa is equipped with separate beaches, indoor mineral water pools and an invigorating Sauna. Men & Women completely separate, Bring your own lunch, drinks and bathing clothes, etc. Bring your own towel or rent it for 5NIS, 120NIS members • 130NIS non-members • Please call Batya at the Travel Desk566-7787 ext. 249 immediately; Shulamit’s tiyulim are always treats; Come! You will surely enjoy her delicious sweets

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

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

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

Hyatt, Dead Sea, valid NOV 16-20, 23-27
670NIS per couple per night, H/B

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

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

Eden Inn, Zichron, valid NOV 20-22, 27-29
1130NIS per couple, Thursday H/B, Shabbat F/B

Neptune, Eilat, valid Nov. 16-20
MIDWEEK: 370NIS per couple per night, B/B

Rimon Inn, Tzfat, valid Nov. 16-20
MIDWEEK: 420NIS per couple per night, B/B

Nes Amim Guest House, Western Galil
2-night package (Nov. 16-20, 23-27): 600NIS per couple, B/B

Blue Weiss Spa, Netanya, valid Nov. 16-20, 23-27
MIDWEEK: 435NIS per couple per night, H/B

The Seasons, Netanya, valid Nov. 16-20, 23-27
3-night MIDWEEK package: 1160NIS per couple, B/B

The Seasons, Netanya, valid Nov. 20-23, 27-30
3-night SHABBAT PLUS! package: 1470NIS per couple
Thursday-Friday, H/B + Shabbat, F/B + Sunday breakfast

Habat HaBaron, Zichron, valid Nov. 16-20 and 23-27
MIDWEEK: 440NIS per couple per night, B/B

Kinar Classic Hotel, valid Nov. 23-28
Deluxe room: 1180NIS per couple per night, H/B

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

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

The Back Page of TT593
Educational programs of the Seymour J. Abrams • Orthodox Union • Jerusalem World Center and the Avrom Silver Jerusalem College for Adults incorporates classes & lectures of 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 Vayeira, 20 Cheshvan, November 15th; Parents, Children, and Jewish Education: A View from the Gemara by Rabbi David J. Schnall, Dean, Azrieli Graduate School of Jewish Education and Administration, Yeshiva University

Motza"Sh Nov. 15, 8:30pm - Upsurge in Worldwide anti-Semitism after 9/11, Causes and Prospects for the future from a Torah Perspective. Lecture and slide show by Dan Altura, Ph. D

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts fromMinchat Chinuch by Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara)
Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel
5:30 Maariv (thru Tevet)
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
Gentlemen: Watch for details of an expanded Beit Midrash program for men to include Chavruta learning and additional shiurim to run from 9:00am to Mincha at 1:20pm (or parts thereof). If you'd be interested, call us at 566-7787 ext. 207.

Sunday
N'SHEI LIBRARY 10:30-12:45
9:30am (women) • Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) •L et's Learn Chumash with Tonia Frohwein
1130am (men & women) Parshat HaShavua with Rabbi Binyamin Wolff • Shprintzee Herskovits' class will resume IY"H on November 30th
7:30pm •Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary, Now studying: The Torah: “The Book of Humankind”? with Rabbi Chaim Eisen
Sunday, November 16, 8:00pm • Author's Lecture by Dr. Robert Lerman

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: Challenges to Jewry around 100CE with Dr. Henry Goldblum
11:36am (women) • Listen to your messages by Rabbi Yissoecher Frand, 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, November 17, 12:30pm • Lunch and Video: “Did Yitzchak Die on the Altar?” by Rabbi David Derovan
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: 5:30-7:30pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Mondays at 7:30pm (and Wednesdays at 9:00am) • The Avrom Silver Jerusalem College for Adults presents...Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
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, Nov. 17, 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: Secret of David Chai V'Kayam with Dr. Hayim Abramson
9:55am • Spirituality is Stronger than Reality (on moving mountains and shuls) with Dr. Hayim Abramson
10:50am • Parshat HaShavua with Rabbi Mordechai Spiegelman
11:55• Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) with Raizel Zisk
Jewish Values Education Institute presents Wellsprings of Creativity; Come & discover your own writing ability! Each of us is a wellspringof thoughts, memories, stories & poetry. Let your inner voice emerge...12 1½-hr. sessions with Esther Sutton; Tuesdays, 12:00-1:30pm
Video and Lunch • Tuesday, November 18th, 12:30pm • Parshat Lech L'cha by Dr. Avivah Gottlieb Zornberg
Tuesday, November 18th, 8:00pm • Current Events andthe Divine Agenda; Special guest speaker: Rabbi Mendel Kessin

Wednesday
9:00am • Dr. Aviva Zornberg on Parshat Hashavua
10:45am • Rabbi Macy Gordon on Jewish Burial
9:30am • Towards More Meaningful Davening with Dr. Joel Luber
Lunch and Video • Wednesday, November 19th, 12:30pm • Parshat HaShavua by Dr. Avivah Gottlieb Zornberg
(Mondays and) Wednesdays 2:00pm; Hebrew-reading Ulpan with Chani Abramson
The Women's Beit Midrash and Women in Tanach will resume their regular schedule next week.
1:30pm - 5:00pm - The Book that Started it all: Tanach, call for full schedule
7:30pm •Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for the Perplexed, Now studying: Taamei HaMitzvot - Criminal Law with Rabbi Chaim Eisen
Wednesday, November 19th, 20:00 • Root & Branch Association (in cooperation with the Israel Center) • "Israel 2003: Good Product, Lousy Packaging"How YOU can help promote Israel's P.R. (part 2)by Mr. Reuven Liebman, Licensed Israeli Tour Guide; Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 • (for any or all lecture)
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
Thursday, November 20th, 8:00pm • Marking the 13th yahrzeit of Rabbi Meir Kahane HY"D - Shifra Hoffman on The Kahane Legacy
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
Shabbat Parshat Chayei Sara, 3:00pm • Parsha & Playby Yaacov Peterseil and...

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

Sunday, November 23, 8:00pm • Author Evening:Returning to JoyA Jewish Self-Care Guide for Overcoming Depression by Rabbi Dr. Joshua Mark

Tofa'ah • Extend the celebration of Rosh Chodesh, Join us for an evening of song & dance • WED, November 26, 8:30pmEve of2 Kislev5764; Musicby womenfor women, 25/30NIS

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

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

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

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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