Shabbat Parshat VAYISHLACH
TT #597 - December 12-13, '03, 18 Kislev 5764

This Shabbat is the 78th day (of 355); the 12th (of 51) Shabbat of 5764
...SHUV L'ARTZECHA U'L'MO'LADTECHA V'A'TEIVA IMACH:
Return to your Land... and I will treat you well.

Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #597 • Ranges are for THU-THU, 16-23 Kislev - December 11-18
Candle lighting - 4:01pm
Havdala - 5:16pm (Rabbeinu Tam - 5:53pm)
Earliest Shacharit 5:34-5:39am
Sunrise - 6:28½-6:33am
Sof Z'man Kri'at Sh'ma - 9:00-9:04am (8:12-8:16am)
Sof Z'man Shacharit - 9:50-9:54am (9:19-9:22am)
Chatzot (halachic noon) - 11:32 -11:35½pm
Mincha Gedola (earliest Mincha) - 12:02-12:06pm
Plag Mincha - 3:32½ - 3:35pm
Sunset - 4:41 - 4:43pm (4:35½-4:38pm)

Shabbat times for other cities: (Vayishlach)
Candles city Havdala
4:16pm Raanana 5:17pm
4:17pm Beit Shemesh 5:17pm
4:16pm Netanya 5:17pm
4:17pm Rehovot 5:18pm
3:57pm Petach Tikva 5:17pm
4:15pm Modi'in area 5:16pm
4:18pm Be'er Sheva 5:19pm
4:16pm Gush Etzion 5:16pm
4:15pm Ginot Shomron 5:16pm
4:01pm Maale Adumim 5:16pm
4:07pm Tzfat 5:13pm
4:17pm K4 & Hevron 5:17pm

Jerusalem lights candles 40 minutes before sunset. (Except for those who don’t follow that custom.) Which sunset? Important question. The standard practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a little over 800m above sea level. If one could see the sun set over a horizon at sea level (which can be done from some parts of J’lem), it would set about 5 minutes later than someone watching from sea level, or seeing the sun set beyond mountains that are approx. the same height as Jerusalem is. Since the sunset on the same plane is 5 minutes earlier, and for Shabbat purposes is the sunset we would have to consider because of the strictness of Shabbat, then J’lem candle lighting time is really only 35 minutes before “the other” sunset.
All other places at some height above sea level have similar problems.

Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset, just like Jerusalem. Not everybody holds by that timing.

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg).

Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table.

Also realize that Sfardim and Ashkenazim often has differences in minhag.

Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem

Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.

The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses.

Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values-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...

Since the deadline for Kiddush L'vana passed and Rosh Chodesh Benching is not until next Shabbat, let me use this space for what's coming up this month...
In this week's issue, we included the "Chanuka Card" which should be removed from the center of the TT, and folded twice.

First, black print in - orange print out. Then again, Maoz Tzur in, Brachot and HaNeirot Halalu out. The "card" can now sit like an inverted V next to your Chanukiya, ready to assist in your nightly fulfillment of the mitzva. Our Guide to Chanuka will be in next week's issue, IY"H, but just in case you don't get your TT until Shabbat, here's a quick review of next Friday, erev Chanuka.

Preferable to daven Mincha early, before candle lighting. Shabbat candle lighting in Jerusalem is 4:03pm next Friday, but a common practice on Erev Shabbat Chanuka (only in J'lem, maybe PT too?) is to wait 15-20 minutes later, light Chanuka candles and then Shabbat candles. Elsewhere, Chanuka candles sh/b lit a few minutes before Shabbat candle lighting time, and then Shabbat candles. Larger candles/more oil, to last.

Lead Tidbit
A Complex Relationship
Yaakov and Eisav were not only brothers, they were twins. Far from being identical, they displayed their differences in the womb. Through their childhood, they developed different personalities. And then they became adversaries.

At the end of Parshat Toldot, Rivka finds out that Eisav plans to kill his brother and she and Yitzchak send Yaakov away to the house of Lavan, to protect him from Eisav and to find a wife (or two or four). Parshat Vayeitzei began with a dream of angels as Yaakov was about to cross the border on his way out of Eretz Yisrael, and the sedra neatly ends with an encounter of angels as he is about to return to Eretz Yisrael. Yaakov's return is blocked by his encounter with the Guardian Angel of Eisav, and with his encounter with Eisav himself. Yaakov obviously fears for his life and those of his family, and he takes certain steps to prepare for the reunion of brothers. When they meet, there is a hug and kiss - the sincerity of which, our Sages question. Most significantly, we see Yaakov's refusal to "link up" with Eisav and his band and we are introduced to the idea that there is a Fact of Jewish Life - Eisav hates Yaakov.

Eisav's grandson is Amalek. Need we say more? Yes, we do. When the people of Israel approach Eretz Yisrael at the end of their 40 years of wandering, they are warned not to fight against Edom. And we are commanded not to torment an Edomite - because he is our brother. But we are commanded to destroy Amalek. Our "ups" are Eisav's "downs", and vice versa. Ovadya tells us that we are fire to their straw. But we also know that ultimately there will be a reconciliation. We must always be wary of the Eisavs of the world, no matter what they seem to say to the contrary. And we must always be hopeful of the brighter future in store.

Sedra-Stats
8th of 54 sedras; 8th of 12 in B'reishit
Written on 237 lines in a Sefer Torah; ranks 11th
9 Parshi'ot - 6 P'tuchot; 3 S'tumot
153 p'sukim - 4th (1st in B'reishit)Same number as No'ach, but more words and letters
1976 words; 7458 letters, 6th (4th)
The drop in rank for words and letters is because its p'sukim are well below average in number of words and letters (but not as low as No'ach). In other words, Vayishlach has many relatively short p'sukim

Mitzvot:
1 of the 613, the first prohibition of the Torah's 365; the only one in B'reishit - GID HaNASHEH

Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.
[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 - 10 p'sukim - 32:4-13
[P> 32:4 (47)] Yaakov sends messen- gers to his brother Eisav with a mes- sage of conciliation (and warning?).

SDT Onkeles seems to consider the messengers that Yaakov sent to be human (IZGADIN are runners or messengers); Rashi states that the word MAL'ACHIM is to be taken literally, as heavenly angels. Commentaries point to the end of last week's sedra (which tells of Yaakov's encountering the "camps" of angels upon his return to Eretz Yisrael) as support for Rashi's point of view. Bartenura further explains that Biblical references to angels always include something they said or a prophetic message. When Yaakov encountered the angels, nothing is said. It could be argued, that the Torah mentioned the angels in connection with Yaakov's sending them to Eisav. Other commentaries say that Yaakov sent angels because humans might be affected by Eisav and angels would be able to "read" the situation accurately.

SDT One of Yaakov's statements was that he had been living with Lavan and was delayed until now. Rashi learns, that "he lived with Lavan but did not learn from his evil ways". Some see this as a compliment to Yaakov, that he was able to maintain his complete adherence to the Torah in such an alien atmosphere. Others see an implied criticism: All those years in Lavan's home, and he did not learn form Lavan's evil ways... how to channel the cunning and enthusiasm he witnessed towards his own service of G-d. There are lessons to be learned even by negative example.

Yaakov announces to Eisav that he has "oxen, donkeys, sheep, servants".

SDT Why does Yaakov tell this to Eisav? Is he boasting about wealth that he has amassed in Lavan's house? No, just the opposite. Yaakov is telling Eisav that although he has much material wealth and large flocks and herds, he does not have land. He has not (yet) benefited from the blessing (that Eisav felt should have been his) of "from the dew of the heavens and the fertility of the ground..." Therefore, Yaakov hoped that Eisav would not be angry with him.

Side note: This parallels the Shehakol bracha vs. all the other "special" brachot. Yaakov is, so far, blessed with the Shehakol type of wealth. The other 5 of the 6 brachot for food are all related to that which comes from the ground, the blessings of TAL HASHA- MAYIM & SH'MANEI HA'ARETZ, which Yaakov has not yet received.

The report of Eisav's pending arrival with 400 men prompts Yaakov into three modes of action. He first divides his camp into two, so that one will be able to escape if the other is attacked. Then he prays to G-d for His help and the fulfillment of promises made. (the third phase is in the next portion.)

SDT Commentaries point out that he asks G-d to save him "from my brother - from Eisav". This is not a redundancy. The Jew faces two enemies: The Eisavs of the world who would destroy the Jewish people, and the "friendly brothers" who would gladly permit us to assimilate into their cultures - thereby also bringing about the destruction of the Jewish People. Yaakov prays for salvation from both threats.

Similarly, in the very first pasuk of the sedra, Yaakov sends the angels (or messengers) to his BROTHER EISAV. Yaakov is always aware that Eisav is both, and he must be weary of both persona.

The Beit HaLevi puts it this way. Danger #1 is war. Danger #2 is a treaty with Eisav that can also be disastrous.

Levi - Second Aliya - 17 p'sukim - 32:14-30
Yaakov next prepares elaborate gifts from his flocks and herds for Eisav to be delivered with a good-will message of appeasement.

SDT Baal HaTurim points out that there are two p'sukim in the Torah in which every word ends with a "final mem". Here in Vayishlach (32:15): 200 she-goats, 20 he-goats... and BaMidbar (29:33): And their (referring to sacrifices) flour-oil offerings, their wine of libation, for the oxen... Is there a connection? Yaakov sent 550 animals as an appeasement to Eisav, even though G-d had assured him that He would protect him. Yaakov's descendants were destined to offer 550 animals per year as Musaf sacrifices. (The numbers need work, but the final results bear out the Baal HaTurim's remarkable observation.)
He instructs his servants what to say when they meet up with Eisav.

During the night before his encounter with Eisav, Yaakov finds himself alone. (This is one of the sources for the rule that a person should not go out alone at night.)
SDT Commentaries tell us that Yaakov had returned across the Yabok River to retrieve small flasks of oil that had been left behind. Some say that this was the oil with which he anointed the altar and monument he built in G-d's honor, and that this flask of oil was the antecedent of the sole flask of oil found by the Hashmona'immany centuries later. This is another of many examples of MAASEI AVOT SIMAN L'BANIM.

Yaakov battles with a "man" (whom we are taught is the guardian angel of Eisav). Yaakov prevails in this struggle but is injured. He receives an unusual blessing from the angel in the form of an additional name - Yisrael.

SDT Yaakov asks the angel who has wrestled with him to give him a bracha. Rashi says that he was asking that the angel acknowledge the brachot that Yaakov had received from Yitzchak, which Yitzchak had intended to give to Eisav. Perhaps what prompts Rashi to this explanation rather than the situation being simply that Yaakov was asking for a new bracha, is the unusual word BEIRACHTANI (which relates to the past) and not BORCHEINI (bless me now).

Note that the angel does not declare that Yaakov will no longer be his name, but rather Yisrael. He does say that it will no longer be said that he is a "Yaakov" (one who holds onto his brother's heel to hold him back) but rather he will referred to as Yisrael, the one who prevailed before G-d and man. Unlike Avraham, whose previous name is no longer used after he is renamed Avraham, Yaakov carries both names. In fact, the second word after the angel's declaration is Yaakov. Similarly, when G-d confirms the name Yisrael upon Yaakov, he (Yaakov) is still called Yaakov, and sometimes Yisrael. This is the flavor of Rashi's commentary on LO YAAKOV, which he explains thus: People will no longer call you "the one who held your brother back", but they will acknowledge you as having justly prevailed.

Shlishi - Third Aliya - 8 p'sukim - 32:31-33:5
MITZVA WATCH
The perennial battle between Eisav and Yaakov, which this battle typifies, is "commemorated" by the prohibition of "Gid HaNasheh". Even though the Torah introduces this mitzva in the context of the story, the mitzva is considered part of the Revelation at Sinai, as if it would have said: "And G-d spoke to Moshe saying - command the People not to eat the Gid..." The only "negative" mitzva in the book of B'reishit is this prohibition against eating the "Gid HaNasheh". Removal of the "gid" and its innervating branches in the thigh and leg of the animal, as well as the fats and flesh in the area, is required, and difficult. Further problems result from blood vessels that must be removed from that part of the animal's body. The process of removal of the gid and other vessels is known as "Nikur" or "treibering". It is, in most cases, not economically feasible to remove the "gid". The whole hind section of the animal is generally sold as non-kosher (thereby removing the GID from the rest of the cow’s body). This is the standard practice in the U.S. In Israel, however, where there is not a so readily available non-kosher market, nikur is done. This means that some fancy hind cuts of meat are available to the kosher consumer. (Tenderloin, sirloin, porterhouse...)

Yaakov sees Eisav and his men coming; he pushes his family behind him and repeatedly bows to his brother. Eisav runs towards him embraces him, k*i*s*s*e*s him, and weeps.

SDT Mishlei 24:16 says: For a righteous person will fall seven times and rise up... Baal HaTurim relates this pasuk to Yaakov's bowing 7 times before Eisav.
Finally, Yaakov and Eisav - brothers, twins! - are face to face, and Eisav runs towards Yaakov and embraces him, hugs him, and kisses him. Asterisks on the word VAYISHAKEIHU. The Scribal custom is calling our attention to something important. A message we dare not overlook or ignore. Rashi tells us that our Sages in a Midrashic B’raita debate the message of the six dots written above the word. Some explain the dots by saying that the kiss was not sincere. Eisav still resented (hated) Yaakov, and absence did NOT make the heart grow fonder. Rabbi Shimon bar Yochai dis- agrees. But he does not take the opposite point of view. Not exactly. He says (as Rashi quotes him) that it is a well-known truism (a halacha, in the wording of Rashi) that Eisav (and his descendants, and his spiritual heirs) hates Yaakov. Fact of Life. At this moment of their reunion after so many years of separation, says R’ Shimon b. Yochai, Eisav was overwhelmed with brotherly feelings and he kissed Yaakov “with all his heart”.

That’s nice. It really is. But Eisav still hates Yaakov. And the descendants of Eisav still hate the children of Yaakov. And other people throughout the generations, up to and including today, and probably for a couple of tomorrows as well, still hate the Jewish People. And even when they are pressured and blackmailed into condemning terrorist acts, they proclaim that such acts are not in THEIR best interest, but do not condemn terror out of a desire for peace with Israel.
Eisav asks about the women and children and Yaakov prepares to introduce his family to Eisav.

R'vi'i - Fourth Aliya - 15 p'sukim - 33:6-20
Yaakov humbles (humiliates?) himself before Eisav as he presents his family to him, all of whom bow to Eisav. Yaakov presented his wives and 11 children.
SDT Why did Yaakov hide Dina from Eisav? Some explain that Yaakov did not want Eisav to ask for (take) Dina as a wife and thereby subject her to his wickedness. For this, Yaakov was punished, because Dina might have been (probably would have been) a positive influence in Eisav's life. (The very next portion of the Torah tells us of the kidnap and rape of Dina by Sh'chem and the subsequent debacle of the revenge exacted by Shimon and Levi.) Commentaries ask whether Yaakov should be praised, rather than punished, for protecting Dina. Bartenura says that Yaakov's reason for hiding Dina was not the fear of anything negative happening to her, but the fear that she would succeed in reforming Eisav, which would make him worthy of the blessing that he would dominate his brother.

Eisav asks about the groups of animals that he met on his way. Eisav at first refuses to accept the gifts, but eventually takes them. Then Eisav suggests that he and Yaakov join together. Yaakov adamantly refuses.

NOTE: At first, Yaakov seems to want to avoid antagonizing Eisav, even to the point of humbling himself before his brother. However, when the possibility of subjecting his family to the influences of Eisav is at issue, Yaakov boldly risks confrontation. Lesson to learn.

[S> 33:18 (3)] Yaakov travels to the Sh'chem area where he purchases land and builds a Mizbei'ach.

The land that Yaakov purchased was later used for the burial of Yosef's remains.

Chamishi - Fifth Aliya - 42 p'sukim - 34:1-35:11
The SDT on the previous page about a connection between Yaakov's hiding Dina and the episode of her abduction is borne out by the juxtaposition of the two portions, but more so by the fact that VATZEITZEI DINA is a Parsha S'tuma, a closed parsha, which means more of a connection to the previous parsha than a P'tucha would indicate. And add to this that the parsha after the Dina episode is p'tucha.

[S> 34:1 (31)] Dina (who had been hidden from Eisav) now goes out to explore the "local attractions". She is kidnapped and raped by Sh'chem who then falls in love with her. His father proposes an alliance with Yaakov's family for the purpose of intermarriage and fusing of their cultures. Shimon and Levi trick Sh'chem and his people into circumcising themselves. When the people are weakened, Shimon and Levi kill them to avenge what was done to Dina. Yaakov is upset at what they have done (perhaps not - some commentaries say he was upset at not being consulted in the first place), but they defend their actions.

[P> 35:1 (8)] G-d tells Yaakov to move to Beit-El and build an altar there. Yaakov rids his household of idols. G-d prevents the locals from pursuing Yaakov and family to avenge the killing of the people of Sh'chem.

Rivka's nurse Devora dies and is buried. (There is a Tradition that Rivka died at this point too. Some suggest that the Torah was silent about Rivka’s death because Yaakov was not around to tend to her burial, only Eisav was.)

[P> 35:9 (14)] G-d appears once again to Yaakov and blesses him. He confirms the new name Yisrael (which is used alongside the name Yaakov, each having different connotations).

Shishi - Sixth Aliya - 37 p'sukim - 35:12-36:19
G-d reiterates His promise of the Land to Yaakov and his descendants. Yaakov erects another monument to mark the place at which G-d appeared to him. Rachel gives birth to Binyamin (11th of Cheshvan) and dies in childbirth. She thanks G-d with her dying breath for her having a second son. She is buried on the "road to Efrat"and her burial place is marked "even unto this day".

Reuven "commits an indiscretion" with Bilha...

SDT The Gemara states: Anyone who thinks that Reuven actually slept with Bilha, as the literal translation of the pasuk would indicate, is grossly mistaken. Some say that Reuven moved Yaakov's bed from the tent of Bilha - where Yaakov had placed it after Rachel's death - into his mother's tent. The Torah's cryptic description of what he did is considered a sharp rebuke for his actions, which were disrespectful to his father. Nonetheless, he was motivated by protective jealousy for his mother Leah. The Mishna states that when the Torah was translated into Aramaic during public Torah reading, this pasuk was not translated. It was read, but it was left without TIRGUM so as not to mislead and confuse the people. This is a glaring example (of which there are many more, as well as more subtle ones) of the inability to understand the Written Word without its inseparable partner, the Oral Torah. This is so for "story" parts of the Torah, as well as Halachic texts. This is the tragedy of the translation of the Written Torah into other languages. This is the tragedy of the nations of the world clutching their bibles and thinking that they hold in their hands the Word of G-d. They hold only part of the Word of G-d which is so easily misunderstood and perverted in the absence of its Oral part.

[P> 35:23 (7)] ...the sons of Yaakov are 12.

SDT This statement is part of the same pasuk (although it begins a new parsha) as the statement about Reuven's deed. This is considered proof of the Talmudic statement mentioned above. Had Reuven actually sinned, he would not immediately be acknowledged as one of the sons of Yaakov, he would have been ostracized, or worse. Additionally, he is identified as Yaakov's B'CHOR in the very next pasuk.

Yaakov's sons are enumerated. Yaakov returns to his father's home. Yitzchak dies at 180 and is buried by Yaakov and Eisav.

[P> 36:1 (19)] Eisav's descendants are enumerated.

The fact that this is done at this point in the Torah, before the Torah continues with the accounts of the family of Yaakov seems to say: Let's finish up with Eisav first, before we continue with the important line of descent. Eisav is a force in this world, but he is not the reason for its existence. I (says the Torah, so to speak) am not yet ready to continue telling about Israel; I'll get to it after this business is out of the way.

Another reason offered for the detailed presentation of Eisav's lineage is a rebuke of sorts for Yaakov's humbling himself before Eisav. Call him your master and you his servant, says G-d (so to speak), then I will establish him and his line of royalty in their own land, before you and your descendants are ready for nationhood.

Sh'vi'i - Seventh Aliya - 24 p'sukim - 36:20-43
[S> 36:20 (11)] The Torah continues naming the descendants of Se'ir the Chori. These are the people who lived in the land of Edom before Eisav's clan received it. Eisav married Oholivama of Se'ir and Eisav's eldest son Elifaz married (actually, took as a concubine) Timna from Se'ir. Eisav "had a life" in Canaan, and then when the clan moved to Se'ir there are other wives and children who become family heads.
[P> 36:31 (13)] Finally, the Torah enumerates the kings that ruled the city-states of Eisav/Edom/Se'ir, "even before there ruled a king in Israel". Israel must still go through many stages of refinement and pass through many trials and tribulations before they are to emerge as The People of Israel. The last 4 p'sukim are reread for the Maftir.

Haftara - 21 p'sukim -The book(let) of Ovadya
Some communities read different Haftaras.
The ongoing battle between Yaakov and Eisav is the main theme of the prophecy of Ovadya. The prophecy focuses on the ultimate judgment that Eisav's descendants face; G-d will emerge as the true King of all. The Haftara "answers" the question raised in the sedra as to what are the real feelings of Eisav to Yaakov.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 213 (Gifts - part XV) • Ascertaining the Donee
There are times when the gift causa mortis is specific but the donee (recipient of a gift) is not. Beth Din has the task of trying to ascertain the intent of the donor.
Reuven, who is critically ill, declares that $100 should be given to poor people as a gift causa mortis, without specifying to which poor people. Beth Din should order that the $100 be used for the poor people of the local community of the donor. This is irrespective of where the donor happened to die. If the gift is large, so that Beth Din understands that he did not intend the gift to be given just to the poor of the local com- munity; Beth Din should make a determina- tion that it feels is in keeping with the spirit of the gift.

Reuven's gift causa mortis to a synagogue is of a Torah scroll or books. The Torah scroll or books should be given to the synagogue frequented by the donor during his lifetime. If the donor had frequented two synagogues; the gift should, whenever possible, be divided between them, and if not possible, it should be given to the synagogue more frequently used by the donor.

There are terms used that are employed in gifts causa mortis, which may be ambiguous, yet from the time of the Talmud until the present, these terms have been given precise meanings. The Talmudic passage (Baba Batra 63a) says: It is obvious that if a person says, "Reuven shall share my assets," he is to receive one-half. If he says, "Reuven shall receive a share in my assets" what should be done? Rabina b. Kisi says, "Come and hear, 'It has been taught "If a person says give Reuven a share in a cistern, Simachus says that he is to receive not less than a quarter." If a person says, "Give him a share in the cistern for his pail," he is to receive not less than one-eighth. If he says, "Give him a share for his pot," he is to receive not less than one-twelfth. If he says, "Give him a share for his drinking cup," he is to receive not less than one-sixteenth.'

Based on the Talmudic passage, the codes set forth the following rules, all of which are declarations made by Reuven, the critically ill person, regarding gifts causa mortis:

"My assets (or $300) shall be given to Shimon, Levi, and Yehuda." The recipients divide the assets [or the $300) equally, even if one hundred persons are named in the declaration.

A gift "to Shimon and my sons" is to be divided into two equal parts, one part going to Shimon and the second part to be divided among the donor's sons.
"To Shimon, to Levi and to the sons of Dan" means the gift is to be divided into two equal parts, one part to be divided between Shimon and Levi, and the second half to be given to the sons of Dan. The result will be the same if the sons that are mentioned are the sons of Shimon or Levi.

"To my wife Sarah and to my sons" means the gift is to be divided into two equal parts, one part to be given to Sarah and the second part to be divided among the sons.

"Shimon shall share my assets": the assets are divided into two equal parts; Shimon receives one part, and the heirs of the donor, the other half.
"Shimon shall receive a share in my assets": Shimon receives one-sixteenth of the assets. The smallest share according to the standards set down in the Talmud is one- sixteenth. There is a view that holds that Shimon receives one-quarter of the assets.
"Shimon shall receive a share in the vat of wine that I own": Shimon receives a quarter of the vat.
"Shimon shall receive a share to pour into a barrel": Shimon receives one-eighth of the barrel.
"Shimon shall receive a share of the wine for a pot": Shimon receives one-twelfth of the wine.
"Shimon shall receive a share for a pitcher": Shimon receives one-sixteenth of the wine.
"My assets to my sons and Shimon [not a son], who shall share therein": Shimon receives a share equal to that received by any son (except for the firstborn son, if any).
"My assets to my sons and my daughter Rivka": Rivka receives a share equal to the share received by every son (except for the firstborn son, if any).
"My assets to my sons and my daughter Rivka, and if they marry her off, or if she marries herself off, she shall take her dowry and have no more claim"; even if her dowry is less than her share, if she marries, that is all that she will receive. This limitation applies only if all of the brothers share in marrying her off, or if she marries herself off. But if only one brother marries her off, she receives a share the same as any other brother.
"If my wife bears a son, the son shall receive $200, and if a daughter, the daughter shall receive $100." If the wife bears a son, he receives $200; if she bears a daughter, she receives $100. If she bears a son and a daughter, the son receives $200 and the daughter receives $100; if two sons, each receives $200; and if two daughters, each receives $100. If of doubtful sex or a hermaphrodite, the child receives $100.
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
Judging According to Torah Law
The Torah encompasses not only religious laws but also a vast number of what we would call civil laws, including detailed regulation of commerce and of the judicial system. Torah law is very jealous of its jurisdiction over these seemingly mundane matters. Voluntarily bringing a suit to a non-Jewish court is considered a very grave transgression (SA CM 26).

One justification for this is the desire to rule according to the statutes of Divine law. Any system of "impartial" laws necessarily embodies a certain system of values; only if we base our judgment on the laws of the Torah can we be certain that our laws are based on the eternal principles of fairness and moral- ity which HaShem demands of us.

However, this consideration is only part of the story. Halakha explicitly forbids bringing a case between Jews to a non-Jewish court even if secular law in their particular dispute is the same as Jewish law. Conversely, it is a mitzva to bring a suit to the Jewish Beit Din even though they generally judge according to commercial custom and according to customary secular laws regulating commerce (SA CM 74:7).

The basic idea behind these laws is that ultimately judgment is a Divine prerog- ative. Human beings can administer utilitarian regulations, but human judges can administer true justice only as "deputies" of the Divine Judge Himself. "Don't show favoritism in judgment, hear the small as the great, and fear no man; for judgment belongs to G-d." (Devarim 1:17)

Indeed, the Hebrew word "Elohim" is not only one of the appellations of G-d but also a word for human judges. And the verse in the Ten Commandments which warns us against making "gods of silver and gods of gold" (Shemot 20:7) is also interpreted to mean that we shouldn't appoint judges because of their wealth or influence (Sanhedrin 7b).

The Importance of Compromise
We have just explained that bringing cases before a Jewish court is important because of the specific rules of Jewish law applied in this court which guarantee fairness as well as because of the statement it makes that we acknowledge HaShem and the Torah as the ultimate source of legal authority.

This might lead us to believe that Jewish law would be wary of arbitration or mediation, in which the decision is often made based on everyday notions of fairness, and where on occasion an impartial third party, not necessarily learned in Jewish law, may decide between the two sides. This is one opinion in the Talmud: "Rebbe Eliezer the son of Rebbe Yosi HaG'lili says, It is forbidden to compromise... Rather, let the law cut the mountain, as it is said, Judgment belongs to G-d; and Moshe also used to say, Let the law cut through the mountain" (Sanhedrin 6b).

However, the Talmud continues in a different vein: "But Aharon loved peace and pursued peace, and established peace between a man and his fellow, as it is said (Malachi 2:6) The Torah of truth was in his mouth, and no injustice was found in his lips; he walked with Me in peace and straightness, and turned many away from wrongdoing".

The Talmud concludes: "Rebbe Yehoshua ben Korcha says, It is a mitzva to compromise, as it is said (Zecharia 8:16), Truth and judgment, judge peace in your gates. How can this be - where there is judgment there is no peace, and where there is peace there is no judgment! Rather, what judgment has peace as well? This is compromise. And so David said (Shmuel II 8:15) And David did justice and righteousness".

Rebbe Yehoshua ben Korcha agrees that where there is judgment, it must "cut the mountain": where there is judgment, there is no peace - the judge is forbidden to take into account the consequences of his ruling and must apply the strict letter of the law. Yet the best solution is not to resolve the conflict between the two sides in the fairest way but rather to forestall the conflict altogether. This kind of judgment incorporates peace and righteous- ness. In other words, compromise is not viewed as a way of resolving disputes but rather as a way of forestalling them!

So it is true that all conflicts must be resolved in strict accordance with Divine will, but the wise judge will find a way to avoid a conflict altogether, and to bring the sides together to find an agreed solution through arbitration or mediation. As a result, it is considered a mitzva for the judge to encourage the sides to reach a compromise and not resolve their dispute through a suit (SA CM 12:2).

“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 Battle is the Lord's" (Shmuel Alef 17:47)
The imagery of a David doing battle with a Goliath has entered world literature and been the subject of innumerable works of art and music of many nations. Usually they depict the small and vulnerable David, simply armed with a slingshot, pitted against the giant, heavily armored and brutal Philistine. There is a suggestion of ostensible weakness over- coming what appeared to be an invincible power that has served time and time again as a model for guerrilla warfare, for civil disobe- dience and for nationalist aspirations. In these suggestions, G-d is on the side of the weak and never allies Himself with the strong and mighty. Superficially, the whole Tanachic story of this battle seems to bear out all these common ideas.

The Romans, after destroying Jewish political independence and forcing us into Galut, changed the name of the country, for the first time, to Philistia (Palestine), in an attempt to sever the connection between Israel and its Land. We know little about these Philistines with whom Israel is about to do battle, only that they had come into the land about the time of the Avot. At first, with many cultural and political similarities to the early Greeks, who it is thought had driven out of their homelands, they had settled in the southern coastal plain. There they were in those years, marginal to the 7 Canaanite nations and dwelt in peace with Israel. Like the Greeks, they had independent city states - Ashdod, Gaza, Ashkelon, Gat, and Ekron, as well as similar methods of warfare. After the conquest and allocation by the tribes of Israel, they had begun in the late period of the Shoftim (Samson) to encroach on the Southern tribes of Dan, Shimon and Yehuda. Now they threatened the whole of Israel and their army. The battle, like that of Troy, was to be single combat by champions and they sent their champion Goliath, to do single combat with whoever would dare to meet him. His "height was 6 cubits and a span [over 9 foot]… a helmet of copper [bronze?]… body armor [that] weighed 5000 shekel of copper… greaves of copper on his legs... a javelin of copper… and his shield bearer went before him" (Shmuel Alef 17:4-7).

Every day this giant faced the camp of Israel and repeated his challenge; the victor's side would enslave the people of the defeated champion. There were no takers from the Israeli army that huddled in fear and cowardice, encamped on the hillside, across the valley from that of the Philistines. Then David, who had come from Beit Lechem, to bring food to his older brothers, accepted. Both his brother Eliav and King Saul saw this battle in terms of tactics, weaponry and strength. Eliav attributed David's acceptance to his peevishness and insolence, since he had only come to see the battle in a spirit of adventure and out of foolhardiness. Saul dressed him in his royal armor as a normal prerequisite of warfare; armor that not only fitted David but revealed him as a king. So the rabbis dated Saul's all-consuming enmity of David to that moment, seeing in him the man who G-d had chosen to replace him; as Samuel had foretold, "To give your kingdom to your friend who is better than you" (15:28).

However, David understood that there is more to history than considerations of relative strength and preparedness, and that military victories were also a reflection of a spiritual dimension. Goliath had said that he was mocking and insulting the armies of Israel. But Goliath was the descendant of Orpa who had turned her back on Naomi and the G-d of Israel, while David was the descendant of her sister Ruth who did cleave to Him. So to Eliav, David answered, "Who is this uncircumcised Philistine that he should mock the armies of the living G-d" (17:26). Not only was the honor of G-d at stake here but there was David's trust in the Divine Providence. Therefore, he answered Saul, "The Lord who saved me from the bear and from the lion, [when he was watching the sheep of his father] will surely save me from this Philistine" (I7:36). Important as the honor of G-d and the granting of Divine assistance were, David was able to stress an even greater truth.

When Chananiah, Mishael and Azaria were cast into the furnace, the Angel of Water said that he would go and deliver them. "No," answered the Angel of Fire, "that will only show that G-d is more powerful than them, since Water always extinguishes fire. I will go down and when fire extinguishes fire, this will show that none of the elements have any power, only to do what HaShem wants; then even fire puts out fire".

This is what David's battle with Goliath really teaches us. Not that He is a powerful G-d nor that He saves us; idolaters too believe that their gods are powerful and can save them. David says to Goliath, "The battle is the Lord's"; there is no other force, power or factor involved, only Him. The English minted a coin to celebrate the defeat of the Spanish Armada. They had learnt the lesson from David so they did not mint of the maneuverability of their small ships nor the righteousness of their cause nor their superior seamanship; the coin said only, "He caused His winds to blow and they were scattered" - Mashiv Haruach. The Prophet Jeremiah followed David when he wrote, "Let a wise man not glory in his wisdom, let the strong not glory in his strength and let not the rich man glory in his wealth. Only in this may one glorify oneself; in discerning and knowing Me, for I perform kindness, judgment and righteousness in the world" (Jeremiah 9:1). Indeed, the battle is the Lord's.

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

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

[1] From Crown Heights to Jerusalem
No, this is not the story of a Chabadnik coming on Aliya; it is the amazing story of two silver Rimonim.
The story begins in 1969 in the Crown Heights neighborhood in Brooklyn. At 310 Crown Street, to be specific. That was the address of the Yeshiva of Crown Heights (now its a Chabad High School for girls - Beis Rivka). But then it was a yeshiva and a shul. In 1969 there was a break-in, and among the stolen items were two sterling silver Torah ornaments, known as Rimonim.
The story fast-forwards a bit - 34 years to be specific - and Crown Heights Yeshiva still exists, but not in Crown Heights anymore, in Mill Basin, to be specific. The year is 2003 and the yeshiva receives an anonymous phone call. The caller informs the yeshiva that two silver Torah ornaments with the yeshiva's name engraved on them are going to be put up for auction on eBay, the internet's largest auction website.
The people at the yeshiva call the police, and they pursue matters. The result of their pursuit is the recovery of the two Rimonim, in fairly decent condition. Where they were and how many hands they went through during their 34 year absence from the Yeshiva of Crown Heights is unknown. But the fact is, they were returned to the yeshiva by the police.
Only problem was, the yeshiva is no longer in its own building and has no shul of its own. Hence, no need for the Rimonim. And so they collected dust for a few months.
The story now continues with Rabbi Yaakov Schroit, principal emeritus, and still active with the yeshiva. He was one of the people to whom the police returned the Rimonim. And he did not like the idea that these 34-year absent Rimonim were not adorning and beautifying a Sefer Torah, as they once had, long ago.
So Rabbi Schroit made the yeshiva an offer, and he purchased the Rimonim.
Wouldn't it be nice to bring those long-lost Rimonim to Eretz Yisrael? This thought was quickly translated into action, because that is the kind of person Rabbi Schroit is. And so, he brought the Rimonim to Jerusalem when he came for two family smachot - a brit and a bar mitzva of two great-grandsons.
And here's our favorite part of the story. Rabbi Yaakov Schroit, just this past week, gave the Rimonim to the Seymour J. Abrams • Orthodox Union • Jerusalem World Center (the OU Israel Center) where they now rest in the Aron Kodesh of the Wolinetz Family Shul - Ohel Shmuel, and look forward to adorning our Sifrei Torah.
The gift to the Center is in honor of Rabbi Schroit's daughter Elke and son- in-law Nachman Kupietzky, both of whom graduated from Crown Heights Yeshiva when those Rimonim were being used in their original home.
One of the Sifrei Torah that will be crowned by the Rimonim belongs to the Kupietzky's, and is housed in our Aron Kodesh and periodically used at the Center.
Our warm gratitude and thanks to Rabbi Schroit and the K's for this special gift and for making us part of this unusal story.
P.P.S. (personal post script): Not only is Rabbi Yaakov Schroit a former principal of Yeshiva of Crown Heights, as mentioned earlier, but he was in charge of the Junior Congregation of the yeshiva, and directly responsible for teaching hundreds of boys and girls how to daven properly in shul, how to respect davening and shul, how to layn, be baalei t'fila, and gabbai. But more than that - on a personal note - he was my third grade rebbe. He taught me how to daven, how to layn, how to read Rashi. And he instilled in us a love of davening and Torah to go along with the knowledge and skills.
Looking back more than 45 years, I realize there is something else I learned from Rabbi Schroit. I'm sure that I was not aware of this lesson on a conscious level, not in third grade and not for many years afterwards. But I am aware of it now, and will be eternally grateful to Rabbi Schroit for it: He taught by example that a real teacher not only teaches his students, but he CARES about his students. And delights in seeing how some of his students turned out.
Do you remember your third grade teacher? I do. And I am privileged to still know him these many years later.
A person has many teachers in his life- time. Usually, only a few are remem- bered fondly. And it is rare to have the opportunity to thank the special ones face-to-face when they can see the results of their labors and you can be MAKIR TOV to them for their efforts.
Rabbi Schroit, on behalf of the Israel Center, I thank you for the gift of the Rimonim; on behalf of myself and my family, I thank you for helping make that which the Rimonim adorn, special to me. - PC

[2] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare 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 I do editing work for papers that are being presented for acceptance by scholarly publications. I am trying to work out a system for charging which is fair both for my clients and for me. The problem is that it is very difficult to anticipate how long a given paper will take to edit. I think that the most equitable system is to charge by the hour, but most clients demand to know a fixed rate in advance. So, I usually charge according to a system I have developed for estimates. However, sometimes I receive significantly less than I deserve, because the work was more difficult than anticipated, while other times, the opposite is true. I feel bad taking more than I deserve, but if I return money when I came out ahead and don't ask for more when I estimate to my detriment, I'll be losing out. What should I do?
A Our favorite questions are monetary ones that are asked not to try to gain money but to make sure that the money a person has is rightfully his.
The halachic issue involved is ona'ah (overpricing), a Torah prohibition with monetary applications, including returning the extra money or voiding the agreement when the ona'ah is significant enough. Among the cases where the full laws do not apply are the sale of land and the wages of a worker, which are indirectly compared to the former (Shulchan Aruch, Choshen Mishpat 227: 29,33). However, when one is paid by the job (as you usually are) and not by time, then the Shulchan Aruch (ibid.:36) rules that the regular laws apply. In truth, even regarding lands, the prohibition of overpricing applies, with the difference being in the monetary ramifications. Since you want to do the right thing, such a leniency is irrelevant for you.

You imply that one might look at the fairness of pricing on average over the course of the business, in general, as opposed to the appropriateness of each, individual fee. Of course, if we determine that a certain price is unfairly high, it doesn't help that someone else got the better of you a different time. Even if the same person got a good deal in the past, if you decided not to demand compensation at the time (thus, being mochel), you cannot make up for it by charging too much later. However, the fact that you often underprice is cogent for the following reason.

Overpricing is forbidden when one goes beyond the accepted range of prices. Several factors help determine what the range is. One of them is the chance that the work will be much greater than average. Consider the following example. A taxi driver usually receives $40 on his meter to take someone to midtown Manhattan. If he takes someone on a fixed rate, he has a right to ask for more than the median rate, because frequently he can sit in traffic for two hours. His set price of $50 represents the market rate, which takes the opportunity and risks into account. Thus, as long as your estimates are within the market range and your clients agree in advance, you do not need worry about fluctuations in either direction and can accept payment as agreed.

You should, though, consider the root of your occasional overestimation of the work. If you find a given paper easier than expected, you may have been concentrating extra well or it is your good fortune that you received a relatively easy paper. (See an analogous, but not identical case - Shulchan Aruch, CM 334:3). But if you realize that your estimate was inherently flawed (i.e. you miscounted the number of pages, you used the key for non-native English speakers for a native one) it is appropriate to adjust the fee downward. The fact that you also make mistakes to your detriment does not morally justify keeping a flawed estimate in your favor. (One could argue that the flawed price might still be within the range of market value or present after-the-fact reasons not to have to change an estimate. However, that approach does not befit the level of integrity you so laudably strive for). Your willingness to forgo questionably deserved money should help you continue to find favor in the eyes of Hashem… and present and future clients.

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

[3] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
Once the Chafetz Chaim was taking a walk outside Radin, when a horse and wagon drove up and the driver asked him: "Excuse me, do you know where the Chafetz Chaim lives?"
"Why are you looking for him?" asked the Chafetz Chaim.
"I would like a blessing from him," replied the man.
"You are wasting your time," said the Chafetz Chaim. He is nothing special. He is a common man."
When the man heard how the Chafetz Chaim had been demeaned, he became furious and slapped the Chafetz Chaim's face.
When the man finally arrived in the city and came to the Chafetz Chaim's home, he saw whom he slapped - and he fainted.
When he came to, the Chafetz Chaim told him, "I want you to know that I deserved that punishment. I also learned a lesson from it - one is not even permitted to talk lashon hara about himself."

Words of Wisdom, Words of Wit, from which we have been excerpting for the last few years, A Touch of Wisdom, A Touch of Wit, from which we have just started excerpting this week, and Shmuel Himelstein's latest book of the series, "Wisdom and Wit", an entirely new collection, are all available at your local Jewish bookstore (or should be).

[4] Candle by Day
It would not be so bad, if, when pressure is brought to bear on a person, that he could regard it as pressure. The trouble is that he regards it as reality. - From A Candle by Day by Rabbi Shraga Silverstein

[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Most people will call a remote control unit a SHALAT. The official name for it is SHALAT RACHAK.
When one uses a remote to zap (that's the English term) through the TV channels, it is called SHILTUT, acombination of SHALATand SHITUT (roaming).

[6] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA • ADDAX (Great Jotto word)
... the most desert-adapted of antelopes, being well adapted to heat, a diet of coarse grasses and the absence of water. It lives most of its life without drinking, deriving sufficient moisture from dew and the plants on which it feeds... found in sandy and stony regions of the Sahara... largest indigenous mammal...sand-colored (changes from dark grayish-brown in winter to yellowish-white in the summer), brown mane, with long, spiral horns that slant backward and upward... broad, flat hooves with flat soles that help prevent them from sinking into the desert sand... principally nocturnal (most active at night) and crepuscular (active at twilight or before sunrise)... live in herds of 5-20 individuals, led by an old male. One young is born per year... one of the world's rarest mammals (est. population of a few hundred)... probably the only reason it still exists is that it can live under extremely harsh conditions where hunters in vehicles are unable to enter... unusual in that the females have horns as long as those of the males... is reputed to have a remarkable ability to sense patches of desert vegetation at long distances... has the signs of a kosher animal, might be the DISHON mentioned in Parshat R'ei...

[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
In 1933, when Hitler (yimach shemo) rose to power in Germany, one of the heads of the Radin Yeshiva asked the Chafetz Chayim about the fate of the Jews. After all, the wicked one announced his goal to annihilate the Jewish people (G-d forbid). The Chafetz Chayim answered: "He shall not succeed! No one has ever succeeded in destroying our nation in the lands of our dispersion. The verse says explicitly: If Eisav comes to one camp and smites it, then the remaining camp will escape" (Bereishit 32:9).

The questioner understood that the danger was imminent, and he continued to ask innocently: "If the oppressor succeeds in destroying a portion of the Jewish people (G-d forbid), who will be the remaining camp that will escape?" "This, too," replied the Chafetz Chayim, "is stated explicitly in Scripture [in this week's haftarah]: "On Mount Zion there will be a remnant, and it will be holy (Ovadya 1:17)."

The questioner left the Chafetz Chayim's presence completely shaken and agitated over the imminent destruction of European Jewry. Yet he felt confident that our Holy Land would be saved. (Chafetz Chayim Al HaTorah)

This may, perhaps, explain why the first thing Ya'akov did after escaping unscathed from Eisav's clutches was to buy a piece of land in Eretz Israel: "Ya'akov arrived whole in the city of Shechem… and he encamped before the city. [Then] he bought the portion of land upon which he pitched his tent, from the sons of Chamor, the father of Shechem, for one hundred kesitas" (Bereishit 33:18-19). Ya'akov under- stood that the best way to ensure Jewish survival is to build up the only true safe-haven the Jewish people have: Eretz Israel.

But there is another reason why Ya'akov bought the field in Shechem: Ibn Ezra comments on the above-cited verses: "The Torah mentions this to demonstrate that Eretz Israel has great virtues, and he who has a portion in it is considered as [if he has] a portion in the World-to-come." Ya'akov was not only running away from oppression; he was also running towards a higher spiritual plane.

So, whether you wish to return to the Jewish homeland to escape present or future persecution or to attain a portion in the World-to-come, follow Ya'akov Avinu's example and buy a portion in the Land before it is too late.

Rabbi Moshe D. Lichtman, Mevaseret Tzion / Beit Shemesh
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights',a weekly Torah publication on Parshat Ha'Shavuah

[8] Divrei Menachem
Parshat Vayishlach opens dramatically with an account of Ya'akov's dreaded expectation of his upcoming confrontation with Esav. The rabbis tell us that 34 years transpired since Esav conspired to kill his brother for usurping his birthright and blessing. And now, Ya'akov's position seems as helpless as ever as his adversary approaches with no less than 400 men.

Ya'akov, we know, takes several pre- cautionary measures, some practical, as is his nature. He prepares presents to soften the clash and he sends messengers in advance to start a process of reconciliation. Rashi indicates that these are real angels designed to both impress and terrify his recalcitrant brother. Ya'akov splits his camp and plans to do battle, if necessary: The women and child- ren are in the rear protected by the advance guard.

But of all his preparations, Ya'akov's prayer to Hashem is most memo- rable. He is distressed that he might not be worthy of salvation; he is full of trepidation that he might have to kill his enemies. He is afraid and requests of G-d: "Rescue me, please, from the hand of my brother, from the hand of Esav" (Breishit 32:12).
Ya'kov's usage of the seemingly redundant double expression - "My brother-Esav" - sums up the Jewish nation's condition. We clearly need fortification from our external enemy (Esav) who wishes to cast us down physically; but so do we need to protect ourselves from those who pretend to be our brothers while they yet plan our spiritual destruction. It sounds only too familiar.
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

With the exception of Bechorot (first born animals), Ma'aser Beheima (animal tithes) and the Korban Pesach, all private Korbanot offered by male Israelites required S'micha - "the laying on of hands". Bird offerings never required S'micha (Menachot 9:7, Ma'asei Korbanot 3:6-7, Sifra Vayikra 4:7) But what exactly was S'micha? First the person bringing the Korban brought the animal into the Azara, "to the place of slaughter" north of the Mizbei'ach. (Kodshei Kodashim, sacrifices of a higher level of sanctity, were slaughtered only north of the Mizbei'ach. Kodashim Kalim; the sacrifices of a lower level of sanctity could be slaughtered anywhere in the Azara. However, because of the better facilities, and the absence of any prohibition, most were probably also slaughtered north of the Mizbei'ach, as well. Note Zevachim 5:3-6) The animal was positioned with its tail towards the north and its head to the south (towards the Mizbei'ach) and its face was turned west towards the Bayit. The Ba'al HaKorban stood behind the sacrificial animal and also faced the Bayit. He placed both hands on its head between the horns and pressed down with all his might (Yoma 36a, Ma'asei Korbanot 3:14). He then confessed his sins (Bamidbar 5:6,7 - Ma'asei Korbanot 3:15) or said words of praise, depending on the circumstance and on the type of Korban. Women, however, did not perform S'micha when they brought their Korbanot (Menachot 9:8, Ma'asei Korbanot 3:8). This ruling was partially derived from Vayikra 3:2. "He shall lean (or lay) his hand upon the head of his offering... 'his hand' but not the hand of his slave, 'his hand' and not the hand of his messenger, 'his hand' and not the hand of his wife" (Menachot 93b). The Sage's ruling that women did not perform S'micha was also based on the Pesukim, "Speak to B'nei Yisrael (usually translated as "Children of Israel but literally means "Sons of Israel") and say to them… and he shall lay his hands" (Vayikra 1:2-4).

Chazal interpreted these Pesukim literally, "the sons of Israel lay their hands (on the head of the sacrificial animal before slaughter), but the daughters of Israel do not lay their hands (on the animal's head). R. Yosi and R. Simeon say, 'The daughters of Israel have the option to perform S'micha'" (Chagiga 16b), but it was neither a Chova (religious obligation) nor a Mitzva. Women who did want to perform a "virtual-S'micha" could do so. "R. Yosi said 'Abba Eleazar told me that once we had a calf that was a Shelamim offering and we brought it into the Ezrat Nashim and the women performed S'micha." He concluded, "Women are not required to perform S'micha, but rather this was done to satisfy their wishes" (ibid.). But there were two significant differences. These women performed their "virtual-S'micha" in the Ezrat Nashim; a bona fide S'micha was valid only when performed in the Azara (Ma'asei Korbanot 3:11). "S'micha is required to be performed with all one's strength, but the women were specifically told not to exert undue pressure when they pressed down. Perhaps the idea of a lady pressing down as hard as she could on the head of a animal was simply esthetically displeasing to the chival- rous Sages (or as we used to say "past nicht"). After all, she could confess her sins or say words of praise over her Korban without it.

'And in the place where one performs S'micha, there the animal must be slaughtered… imme- diately following the S'micha.' (Menachot 9:8) After S'micha, the sacrificial animal was lowered to the ground and slaughtered. As we have seen, women theoretically could slaughter their own sacrificial animals, but it is not likely that they so did very often. Few men and even fewer women had the Halachic expertise to slaughter their sacrificial animal correctly and therefore professional Shochtim were on hand to assist the Ba'alei Korban. In the days of Bayit Rishon, Leviyim fulfilled this important role (II Devrei Hayamim 30:17 and 35:6). On Erev Pesach, a group of women could form their own Chavura, a group united to offer and eat the Korban Pesach as a group (Hil. Korban Pesach 2:4). The Gemara relates how "a man once said to his children, 'I am slaughtering the Korban Pesach on behalf of whichever of you goes (first) to Jerusalem' and the daughters outdistanced the sons! The daughters were found to be enthusiastic (in their desire to fulfill the Mitzva), the sons were apathetic" (Pesachim 89a). Women brought their Bikurim to the Azara but did not make the accompanying declaration. (Bikurim 1:5, Hil. Bikurim 4:2)

A woman could not perform the Avodot which Halachically required a Kohein (Hil Bi'at Hamikdash 9:1). The Mishna states, "S'micha, 'waving' (Vayikra 7:30), bringing near (the meal offering to the Mizbei'ach, taking the handful (of fine flour, ibid 2:2), burning the fat (ibid. 3:5), Melika (the "bird- korban equivalent of Sh'chita", ibid. 1:15), Zerikat HaDam (sprinkling the blood), and Kabalat HaDam (receiving the blood spurting from the neck of the slaughtered animal in a sacred vessel) are performed by men and not by women…" (Kiddushin 1:8). The Rambam rules, "A Zar (someone forbidden to perform Avodot in the Mikdash) is anyone who is not a male descendent of Aaron" (Bi'at Mikdash 9:1). The Gemara comments, "Waving, it is written, 'Speak unto the sons of Israel, the sons of Israel wave, the daughters of Israel do not… bringing near the meal offering, it is written, 'This is the law of the meal offering; the sons of Aaron shall offer it' the sons of Aaron and not the daughters of Aaron (ibid. 6:7). 'Taking the handful', it is written, 'And he shall bring it to Aaron's sons the Kohanim, and he shall take out his handful (of fine flour). (ibid 2:2), the sons of Aaron and not the daughters of Aaron. Burning (parts of the Korbanot which must be burnt on the altar or meal offerings), it is written, 'And Aaron's sons shall burn it, but not Aaron's daughters. Melika, because it is written, '…and he shall perform Melika and burn it (on the altar). 'Melika is in the same category as burning. (Rashi: "And therefore women are excluded because burning is exclusively for the sons of Aaron.") Receiving the blood, because it is written, 'and the Kohanim, Aaron's sons shall bring (the blood). A master has said, 'and they shall bring' refers to the receiving of the blood.'

Sprinkling? It refers to the sprinkling of a bird's blood which we infer from a Kal VaChomer ("argument a fortiori"): If an animal, for the slaughtering of which a Kohein is not stipulated, a Kohein was specified to perform the blood application; then a bird, for its Melika, a Kohein is stipulated (ibid 1:15), it follows that a Kohein would be required for the sprinkling" (Kiddushin 36a,b). Conse- quently if a Kohein was required to sprinkle the blood, a woman could not. However, interestingly enough, during the period of "Heter Bamot", when "high places" or "field altars" were permitted (see TT#595), women were permitted to receive and sprinkle the blood of the Korbanot offered on the Bamah. Unlike the offerings on the Mizbei'ach of the Beit HaMikdash, the Korbanot offered on a private Bamah did not require a Kohein (Sifra, Acharei Mot, 9:99(7).

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 #96. 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.

Old business - MB wrote to point out that while enthusiastically discussing the correct pronuncia- tion (really, accenting) of Birkat Kohanim, we inadvertently misread and therefore mistransliter- ated the Torah's "lead in" to the three-pasuk blessing. Thus you shall bless the Children of Israel, AMOR LAHEM, not emor lahem. Rav Aryeh Kalpan z"l in Living Torah still renders the words as "say to them". Others use the phrase, "Saying to them". Rashi says the form of the word AMOR is like ZACHOR and SHAMOR. He also points out the the word is spelled in the "full" form, i.e. with a VAV, ALEF-MEM-VAV-REISH (as opposed to EMOR which is spelled in the Torah without the VAV) to remind us that the BRACHA of the KOHANIM should not be said in haste, but rather with proper KAVANA and a full heart. Thank you, MB, for your comments. And you were the only one to call that error to our attention.

On the issue we raised last week and left with a request of readers to comment: Should a person who was raised with the Ashkenazis pronunci- ation of Hebrew switch to the Sfardit pronuncia- tion when making Aliya (or when going to a school that teaches davening that way)? Is this switch considered a praiseworthy improvement on his way of davening from his childhood, or is it a betrayal of TORAT IMECHA as in V'AL TITOSH TORAT (or TORAS) IMECHA? And if the answer to this specific question is that a person should maintain the pronunciation of his "home", then what about the issue of which syllable to accent? Should that be subject to the same guidelines as the first question raised? Or, as we suggested in last week's column, there is a difference.

In case we have lost some reader's understanding of the question being posed, let's look at a specific example.

Twice in the SH'MA, we find the word V'N'TATI (VAV/SH'VA - NUN/KAMATZ GADOL - TAV (without a DAGESH and with a PATACH under it) - TAV (with a DAGESH and a CHIRIK) - YUD. Once, G-d says: "And I will give the rain of the land in its time..." and one pasuk later, "And I will give grass in your fields for your animals..."

The word is pronounced by different Jews in different ways. More ways than potato or tomato. [1] v'na-ta-TI, [2] v'naw-sa-TI, [3] v'na-tha-TI,[4] v'na-tha-TI (these first four possibilities all being accented on the last syllable), and [5] v'na- TA-ti, [6] v'naw-SA-ti, [7] v'na-THA-ti, [8] v'naw- THA-ti. There are probably a few more ways that Jews pronounce this word, but we'll leave it at these 8 ways, without claiming that these are all common ways to say the word. But here's the question. Many of us (Ashkenazi Olim from English-speaking countries) grew up with [6]. As has appeared numerous times in this column, it is incorrect to accent the second-to-the-last-syllable, MIL'EIL. That would give the word a different meaning - And I gave. The word is supposed to be future tense, which is accomplished by the accent of na-TA-ti (or naw-SA-ti) being moved to the last syllable, MILRA. [1], [2], [3], and [4] all have the correct accent for this word. [5], [6], [7], and [8] do not. I believe (I'm making this personal and again inviting reader feedback) that a [5] should switch to [1], a [6] should switch to [2], a [7] to [3], and an [8] to [4].

On the other hand, I don't think a [2] should change to a [1] (in spoken Hebrew, but not for davening and Torah reading), nor should a [2] or a [1] switch to [3] or [4], even if we recognize that TH (as in think) is the more authentic way to pronounce a TAV without a DAGESH.

Feedback has begun; let's start with YL, who states that whatever we can repair of centuries of erosion of the language, we should. Here is part of his email, to put his comments in perspective. (Not everyone agrees, as you will see.)

...And now to the point. The differences between "Ashkenazi" and "Sephardi" pronunciation stem from ASSIMILATION. Our (and their) ancestors were sloppy about "AL TITOSH TORATH IMECHA". They assimilated linguistically over a considerable period of time to the pronunciation of the languages in which they found themselves. For the ASHKENAZI part, no central or eastern European language has guttural consonants (ALEF, HEH, HET or 'AYIN), for example, so we lost them too. For the SEPHARDI part, the Arabic they found themselves immersed in has only four or five distinct vowels, and so the SEPHARDI Jews lost the richness of 16 different vowel sounds found in the NIKUD system we both use. No more HATAF-PATAH/PATAH/KAMATZ differentiation, or TSERE/SEGHOL/HATAF-SEGHOL etc. etc. It is possible to reconstruct from the GEMARA (mostly in BERACHOT) how Hebrew was pronounced before the onset of GALUT. Now that we are back home, and GALUT is ending if not over, if we can drop YOM TOV SHENI SHEL GALUYOT, we can certainly revert to a more accurate pronunciation of Hebrew.

So far, both HR and AA have expressed their halachic opinions that we differentiate between correct and incorrect DIKDUK and we do not preserve incorrect DIKDUK in the name of MINHAG. However, there are Traditions of differ- ent groups of Jews as to the pronunciation of certain letters and vowels that differ from one group to the other, and these can (and should) be honored in the davening and Torah reading of the members of the particular group.

When I asked AA about the halachic "warning" to distinguish between ALEF and AYIN, CHET and CHAF, etc. in davening - especially in the SH'MA, his answer was that our children and grand- children might develop the distinctions because they are exposed to them here in Israel, but we need not (and maybe should not) pull our throat muscles (my wording) in an attempt to gutturalize the "friendly brother" letters. <more to come>

Parsha Pix
Silhouettes of the animals Yaakov sent as gifts to Eisav. Each animal has the number of males and females sent.
The second 30 on the camel is not mentioned in the text, but is based on Rashi, that there were an equal number of males that accompanied the "nursing camels".
The ribbon bow among the silhouettes represents the gift aspect of the animals.
The two ancient-looking jugs are the small vessels that Yaakov went back for after he brought his family across the YABOK river.
Notice between the SOLD sign and the tree is the emblem of the WWF. We do not know if Yaakov and/or the Sar shel Eisav were members, but see if your kids can identify the emblem and make the connection.
The SOLD sign over the FOR SALE sign is for the purchase of the land in the Sh'chem area by Yaakov Avinu for 100 K'sita.
D'vora (the bee) was buried under the crying tree.
The baby carriage is for Binyamin.
Kever Rachel is Kever Rachel.
The sword was used by Shimon and Levi to avenge what happened to Dina.
That leaves the die with six dots, for the six dots over VAYISHAKEINU.

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 also presented for 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 (VAYEITZEI) 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 (sh/b 7th) of 13 individuals in the Torah. Who were the first and 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: the three playing cards;
[8] the sine curve on the oscilloscope; and
[9] the Torah Tidbits logo

And the envelope, please...
[1] The mishna in the fifth perek of Avot lists ten things (and then adds a few more) that were created by G-d at the instant before the very first Shabbat. Among the things is PI HAB’EIR, the mouth of the well, the well that accompanied the people throughout most of the forty years of wandering in the wilderness. This miracle is considered to be in the merit of Miriam, who stood watch over Moshe when he was floated in the river. A computer search throughout all of Tanach resulted in five occurrences of the words PI HAB’EIR. All five are from Parshat Vayeitzei and all five refer to the well in the field in the Bnei Kedem land where Lavan’s flocks were tended. The well with the large rock over its opening. The one the shepherds would gather so that they could lift off; the one that Yaakov lift off on his own when he saw Rachel coming with the sheep.
[2] When G-d formed Chava and “presented” her to Adam, he exclaimed: bone from my bones and flesh from my flesh... The only other place that phrasing is used is when Lavan says to Yaakov: You are my bone and flesh...
[3] This one was good and it was the only one not solved correctly. The answer is CHODESH YAMIM, a month of days (or something like that). The phrase appears only three in Tanach - once in Vayeitzei, in the same pasuk with Lavan’s comment about the bone and flesh. After Lavan welcomes Yaakov, the Torah tells us that Yaakov stayed with Lavan for a month. After that came the arrangements for employment and marriage, etc. The other two occurrences are in Bamidbar 11 in the description of the duration of the quail-fest. How long is a white (Lavan) quail? Chodesh Yamim, a month.
[4] All right, this was vague (most TTriddles are) and EB did a fair job on an alternate solution. But even he will admit that the “real” solution is more appropriate for a Vayeitzei TTriddle. Because that is the answer. VAYEITZEI. The word (actually, the letters VAV-YUD-TZADI-ALEF, with other ways of reading it besides Vayeitzei) occurs 194 times in Tanach. Restricting the TTriddle to only the 55 times in the Torah, eliminating V’YATZA and other non-Vayeitzei pronunciations, eliminating all duplicates of individuals who VAYEITZEI-ed, all non-people and all groups of people, and even eliminating anyone who is not mentioned immediately after the word VAYEITZEI, we find 13 people who appear with the word VAYEITZEI. Obviously, the focus on last week’s sedra is VAYEITZEI YAAKOV. Yaakov is the 6th of the 13. The others, in order of appearance in the Torah are: KAYIN, he was the first; NO’ACH; the king of Sedom; LOT; YITZCHAK; “the first”, referring to EISAV, YAAKOV (okay, he was the seventh); CHAMOR, father of Sh’chem; YOSEF; MOSHE; the son of a Jewish woman and an Egyptian man; OG, king of Bashan; SICHON, king of Cheshbon, the 13th so-and-so of VAYEITZEI SO-AND-SO.
[5] In Shoftim, it has to do with pillars of oak; in Yeshayahu, it is part of a description of a siege. In Vayeitzei, it describes the ladder being planted on the ground. The common word - MUTZAV.
[6] Confused is usually a hint to an anagram, a scramble of letters. Panic is BEHALA. BET-HEI -LAMED-HEI. Rearrange the letters a bit to spell BILHA. She is confused panic.
[7] If after getting a QUEEN and a FIVE in Blackjack, you then get a 7, your total becomes 22 and you LOSE, LUZ, the original name of BEIT EL. LUZ is also one of the types of trees from which Yaakov took branches to place before the pregnant sheep and goats of Lavan’s flocks. LUZ is usually translated as the hazel tree.
[8] The sine curve on an oscilliscope is also called the sine wave. Wave in Hebrew is GAL. In Biblical it means mound (of rocks). HAGAL appears only six times in all of Tanach - all six in the end of VAYEITZEI, referring to the same pile of rocks made by Lavan and company. GAL, without the HEI, occurs 10 times in Tanach, only one of which is in the Torah - in the same portion at the end of Vayeitzei.
[9] And finally, we come to the Torah Tidbits logo, which stands for the favorable comment made about Torah Tidbits by Lavan: VAYOMER LAVAN TOV T.T.
Best solution this week was submitted by EB; his prizes await him at the Israel Center.

This week's TTriddles:
[1] Was Ray Bolger a descendent of Eisav?
[2] Its S"T reminds some of Campell's
[3] The second word of the following pasuk seems to be its first violation
[4] His great-grandson and great-great-great-grandson have the same name

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

Change of Date: The Next Israel Center In-House Shabbaton IY"H: Shabbat Parshat Sh'mot; FRI-SHA January 16-17 This Shabbaton will be under the joint auspices of the Israel Center and the David Cardozo Academy. Guest speakers: Rabbi Dr. Natan Lopes-Cardozo and Rabbi Francis Nataf, Deadline for early registration is hereby extended until the end of Chanuka. : members 200NIS • non-members 230NIS, From Chanuka 225NIS (250NIS); Watch for further details

LAST CALL - 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 Centerf or those who sign up for the whole tiyul; Rooms have fridge,"kumkum", coffee, tea, cookies, crackers; Ein Gedi Botanical Gardens are the only national botanical gardens in the world that have people living in them! • Shulamit’s tiyulim are always treats; Come! You will surely enjoy her delicious sweets

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

Astoria, Tiberias, valid Dec. 12-14
SHABBAT & SUN: 650NIS per couple, H/B

Canaan Spa, Tzfat, valid Dec. 14-17, 21-24
2-night MIDWEEK package: 1855NIS per couple, dinner & brunch

Kibbutz Lavi, valid Dec. 12-14
2-night package: Thursday thru Shabbat: 1280NIS per couple, F/B

Jerusalem Pearl, valid December 12-13
THIS SHABBAT: 1080NIS per couple, F/B

Jerusalem Pearl, valid December 14-19
Midweek: 440NIS per couple, B/B

Ramat Rachel, Jerusalem, valid December 14-19
2-night MIDWEEK package: 1180NIS per couple, H/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

Club Hotel, Eilat, valid Dec. 21-25
1180NIS per couple per night, B/B

Crowne-Plaza, Tel Aviv, valid Dec. 14-19, 21-25
3-night package: 1070NIS per couple, B/B

Rimonim Hotels for Chanuka
Rimonim Tzfat, valid December 19-21, 26-28
SHABBAT CHANUKA, 2-night package: 1760NIS per couple (there are two)
F/B for Shabbat & B/B for Motza"Sh/Sunday

Galei Kinneret, valid Dec. 21-25
2-night package: 1550NIS per couple, H/B

Hermon Heights, Neve Ativ, valid Dec. 21-25
875NIS per couple per night, B/B

Neptune, Eilat, valid Dec. 18-21
3-night package (incl. Shabbat): 1640NIS per couple, B/B

Tiyul Mailbag
[1] Nov. 23, ‘03
Dear Israel Center
I wish to write to you and compliment Shulamit on the wonderful day trip last Wednesday, Nov. 19 to the International Spa at Ein Bokek.
The trip was indeed a treat and an unexpected surprise as I was visiting my newborn granddaughter and was so grateful I could go to the Dead Sea "Hassle Free". The people on the trip were so friendly and I made new friends. Shulamit’s enthusiasm made the trip even more special! I look forward to more visits to Jerusalem, and to your day trips as well.
SIncerely, MS (from NY)

[2] Dear Mr. Persoff:
Once again I’ve been privileged to accompany Shulamit on a tiyul - this time to Ein Bokek. Every aspect of this trip had been carefully planned by Shulamit to include the best places and the best presenters at each site. She had chosen the best for us because she really cares that we have a valuable, enjoyable adventure. She has the knowledge and personal experience to make it so - besides a very pleasant manner.
As with the “Windmill to the President’s Room” walk, she knows how diplomatically to keep everything rolling on schedule - no small feat when multiple points of interest are offered. What a pleasure!
Thank you for your good judgement in offering a trip leader with expertise and dedication.
Yours truly BS (life member)

The Back Page of TT597
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 Vayishlach, 18 Kislev, Dec. 13th; Parshat Hashavua by Rabbi Binyamin Wolff

Motza”Sh
Motza'ei Shabbat, December 13th, 8:30pm; Phil Chernofsky with Chanuka Review:Halacha, Minhag,Hashkafa... and fun

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts fromMinchat Chinuch by Rabbi Dovid Zitter
resume Jan. 21 Wednesday & Thursday mornings (Masechet Avoda Zara)
Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel
5:30 Maariv (thru Tevet)
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
Gentlemen: Watch for details of an expanded Beit Midrash program for men to include Chavruta learning and additional shiurim to run from 9:00am to Mincha at 1:20pm (or parts thereof). If you'd be interested, call us at 566-7787 ext. 207.

Sunday
N'SHEI LIBRARY 10:30-12:45
9:30am (women) • Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) •L et's Learn Chumash with Tonia Frohwein
11:30am (men & women) Parshat HaShavua with Shprintzee Herskovits
Sunday, December 14th, 2:00pm • Healing & the 10 S'firot: Being the perfect Da'at (self) Healer 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. 14th, 8:00pm • Yehuda Ben Asher, MD on Stay Young...The Natural Way

Monday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Excursions into the world of Nevi'im with Mrs. Pearl Borow
Monday, December 15th, 10:00am-1:00pm Pre-Chanuka Sale by Cheryl Mandel and the Etzion Judaica Center (www.judaica.org.il); All Israel Center shoppers will be honorary residents of Gush Etzion for the day and will be get 20% discount on all merchandise. Credit Cards accepted; VAT forms for tourists. Call in advance (993 4040) for special orders. Through your purchases you help support the residents of Gush Etzion and Israeli artists in these difficult times.
10:30am (men &women) • Rambam’s 13 Principles • Rabbi Zev Leff
Resumes IY"H Jan. 5th; 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 15, 12:30pm • Lunch and Video: “Parshat Vayeishev” by Dr. Avivah Gottlieb Zornberg
Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the Israel Center, Gentle exercises to improve your flexibility, circulation, posture, etc.Breathing and relaxation skills to use every day. Satisfaction guaranteed! Mondays, 12:45-1:45pm Call Sura Faecher, 9932524
Mondays (and Wednesdays) 2:00pm, Hebrew-reading Ulpan 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)
Dr. Zornberg's class will resume IY"H on MOnday, January 5
Monday, Dec. 15th, 8:00pm; Windows to the SoulA glimpse into the life of the Rebbe (a 28-minute video); YUD-TET KISLEV: a day of celebrationOverview and introduction byRabbi Baruch KaplanMayanot Institute of Jewish Studies; Special guest speaker:Rabbi Dr. Yitzchak KraussBar Ilan UniversityChabad, the 7th generation
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 (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am, Call 054-690-330 for further information
9:00-10:00am • 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: "Zecharia's Prophecy of the Menorah" 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 wellspring of 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 16th, 12:30pm • “Conveying What Happens Here: A Jewish Journalist's Challenge” - Judy Lash Balint
Tuesday, December 16th, 7:00pm ; Emotional Freedom Techniques (EFT) Demonstration, KISS your fears, anxieties, sadness, physical pains, and overeating/smoking GOODBYE!Rebuild your marriage or succeed now finding your match! Practical demonstration lecture by Rabbi Legomsky MA Neurotherapist, Immediate results - this is not talking psychology!

Wednesday
9:00am • (men &women); Contemporary Issues in Halacha: Judasim and Hellenism by Rabbi Macy Gordon
10:30am • (men &women) Kuzari - An Adventure in Jewish Thought by Rabbi Sholom Gold
9:30am • Towards More Meaningful Davening with Dr. Joel Luber
Video and Lunch • Wednesday, December 17th, 12:30pm • “Yosef & Potifar's Wife: Reparing the Sin of Dina” 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
Root & Branch Association (in cooperation with the Israel Center); Wednesday, December 17th, 19:00 : "The Confrontation": Film Presentation and Lecture (English and French) by Mr. David Szerman, David Szerman Films, Film about the confrontation over Zionism between Theodore Herzl andhis employer Moritz Benedikt, Editor of the "Neue Freie Presse" in Vienna;20 minutes, in French with English subtitles • .Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
Wednesday, December 17th, 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 Yaakov & Varda Branfman For more information: www.thework.org

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

Fridays, December 19 and 26, both Erevs Shabbat-Chanuka we will daven Mincha Gedola at the Center at 12:10pm in the shul on the ground floor

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

Monday, Dec. 22 (4th candle) 8:00pm at the Israel Center, Alumni Association of Yeshivat Hamivtar Orot Levand Joseph Straus Rabbinical College, Ohr Torah Stone presents an evening of discussion with Rabbi Berel Wein and Rabbi Chaim Brovender: Chanuka Now and Then: Old Problems that we Face Now • Admission free • Refreshments will be served, RSVP: office@yhol.org.il, (02) 9933462 • Dedicated in loving memory ofAvraham ben David Piha by his family

Tuesday, Dec. 23 - 9:30am - Rabbi Levi Meir, PH.D. "Light in this world and the Next
10:45am - Steven Ettinger: Chanukah and light in the Midrash

Dec. 28, 5 and 8pm, Filming of "Adjusting Sights", 7:00pm, lecture by Noach Hertz

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