Shabbat Parshat MIKETZ - SHABBAT CHANUKA - M'VORCHIM
TT #646 - December 10-11, 28 Kislev 5765

This Shabbat is the 87th day (of 383); the 13th Shabbat (of 55) of 5765
FYI, the 13th Shabbat of a year is always Chanuka

ANOCHI E'ERVENU MIYADI T'VAKSHENU...: (B'reishit 43:9)

Z'MANIM - HALACHIC TIMES - Correct for TT #646
Ranges are THU-THU 26 Kislev - 4 Tevet (Dec. 9-16)
Earliest Shacharit - 5:33-5:38am
Sunrise - 6:27½-6:32am
Sof Z'man Kri'at Sh'ma - 8:59-9:03am (8:11-8:15am)
Sof Z'man T'fila - 9:50-9:54am (9:18-9:22am)
Chatzot (halachic noon) - 11:31½-11:35am
Mincha Gedola (earliest Mincha) - 12:02-12:05pm
Plag Mincha - 3:32-3:34pm
Sunset - 4:41-4:42jpm (4:35½-4:37pm)

Candle Lighting & Havdala Times (Standard Winter time)
Correct for TT 646 • Rabbeinu Tam (J'm) - 5:53pm
4:01pm* Jerusalem 5:16pm
4:20pm Gush Katif 5:20pm
4:16pm Raanana 5:17pm
4:16pm Beit Shemesh 5:17pm
4:15pm Netanya 5:16pm
4:17pm Rehovot 5:17pm
3:56pm* Petach Tikva 5:17pm
4:16pm Modi'in 5:17pm
4:18pm Be'er Sheva 5:19pm
4:15pm Gush Etzion 5:16pm
4:15pm Ginot Shomron 5:16pm
4:00pm* Maale Adumim 5:16pm
4:07pm Tzfat 5:13pm
4:16pm 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...
Because of the variability of Cheshvan and Kislev, Rosh Chodesh Tevet has seven different possibilities. In order of frequency, they are: SHA-Sun (27.9%), Thu-Fri (18.4%), Mon/Tue (18.1%), Fri (11.5%), Wed (10.1%), Tue-Wed (10.0%), and the rarest - Monday (3.9%, this year). Last time Rosh Chodesh Tevet was Monday only was 5741 - 24 years ago.
ROSH CHODESH TEVET YIH-YEH B'YOM SHENI HABA ALEINU V'AL KOL YISRA'EL L'TOVA
HAMOLAD YIH-YEH (MACHAR), B'YOM RISHON, ESRIM USHMONA DAKOT USHNEI CHALAKIM ACHAREI SHALOSH BABOKER
The molad is on SUN 3h 28m 2p (03:07)
Rambam notation: Yom Rishon 9h 506p
Astronomical (actual) molad - 3:29am only 22 minutes later

Lead Tidbit
Limits of Hishtadlus
Chanuka is the story of the Jewish people expending tremendous effort to overthrow the oppressive persecution and rule of the Greeks over Eretz Yisrael during the time of the second Beit HaMikdash, and of that effort - that Hishtadlus - being blessed by G-d and rewarded with a miraculous victory. The story continues with further hishtadlus in the effort to restore and rededicate the Beit HaMikdash to active service of G-d. This effort was met with yet another miracle, that of the oil.

In the background of the celebration of Chanuka, we read at the beginning of Miketz, that Yosef remained in prison an additional two years after having successfully interpreted the dreams of the Wine Steward and the Baker. Commentaries teach us that Yosef should have been released from prison then, but was "punished" with the extra time for having asked the Wine Steward to remember him to Par'o and not to forget him.

What about Hishtadlus? Was not Yosef behaving the way one should, by taking the opportunity to help himself, rather than relying upon Divine intervention?

The answer is, usually, yes - one should take opportunities to help oneself - but there are limits. Yosef had explained to the Wine Steward that dreams and what they mean are in the hands of G-d. To follow that statement with a plea for the Wine Steward's help was a missed opportunity to sanctify G-d's name.
It is here that the limit lies. One's efforts must always be in the direction of Kiddush HaShem, never, G-d forbid, in the opposite direction.
Rabbi Ephraim Oshry z"l was asked by a Jew in the Kovno ghetto whether he may purchase a baptismal certificate to help him escape to freedom. Rabbi Oshry's answer was no. There are limits to hishtadlut. May we be wise enough to know the difference.

Mikeitz Stats
10th of 54 sedras; 10th of 12 in B'reishit
Written on 254.6 lines in a Sefer Torah, rank: 6th
The sedra is a single Parsha P'tucha, open)(the longest parsha in the whole Torah)
146 p'sukim - ranks 8th (5th) tied with B'reishit
2022 words - ranks 3rd (2nd)
7914 letters - ranks 2nd (first)
Mikeitz's p'sukim are unusually long for a big sedra. That's why it is so high in the rankings for words and letters. On the other hand, with no parsha breaks, the "number of lines" drops

Mitzvot: none of the TARYAG (613)

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

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

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

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

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

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

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

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

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

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

Shlishi - Third Aliya - 14 p'sukim - 41:39-52
Par'o, convinced that Yosef is the wisest person around, appoints him as viceroy over all of Egypt. Par'o gives Yosef his royal ring and special garments (again garments!) and parades Yosef through the streets so that the Egyptians will know of the authority the king has given Yosef. Yosef is given A-s’nat as a wife. (Some say that she was Deena's daughter.) At age 30, Yosef is master over Egypt. A-s’nat bears Yosef two sons, before the years of the famine - Menashe and Efrayim.

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

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

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

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

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

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

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

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

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

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

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

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

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

SDT The Gemara says that the curse of a wise (righteous?) person, even when made conditional, comes true (in some way or other). Reuven offered that his sons should die if Binyamin is not returned. The offer was refused. Binyamin did return to his father. Nonetheless, Reuven said something he should not have said. His "two sons" are seen as referring to two famous descendants of Reuven who DID die - Datan and Aviram. One has to be exceedingly careful of what one says!
The famine in Canaan intensifies and Yaakov finally agrees to entrust Binyamin into the hands of Yehuda for the return trip to Egypt. Yaakov gives them twice as much money as they will need and sends gifts of the finest spices to the "Egyptian leader". Yaakov blesses his sons; they return to Egypt and present themselves to Yosef.

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

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

(Yosef was creating the potential for jealousy so that the brothers would be put into a similar situation as previously. This sets the stage for "complete" repentance.)
He next orders that food and their money be put into their respective sacks and that his (Yosef's) special cup be placed among Binyamin's baggage.

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

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

Maftir from second Torah 6 p’sukim - Bamidbar 7:30-35
Aside from the first and last days of Chanuka, whose Torah readings are long, the Reading of the "sandwich six days" consists of 6 p'sukim from Bamidbar 7, describing the gifts of the Nasi of the day. During the week, the portion is read and reread to three people. On Shabbat, the portion is read for the Maftir. (On Rosh Chodesh, the portion of the Chanuka day is read by the fourth Oleh.)
This year, Shabbat Chanuka is the fourth candle, and the portion for Maftir is that of Reuven's leader, Elitzur b. Sh'dei'ur.

Haftara - 21 p'sukim -Zacharya 2:14-4:7
The special Haftara for Shabbat Chanuka preempts the regular Haftara of Parshat HaShavua (which happens to contain the story of Shlomo HaMelech and the babies). The Haftara is "borrowed" from B'ha'alo't'cha, the Menora being the obvious connection. Chanuka has parallels throughout history.

The opening words of the Haftara are G-d's promise to dwell among us. This is the purpose of having built the Mishkan and the Beit HaMikdash in the first place, and this is the purpose of rededicating it, as was done on Chanuka.

The Haftara contains the vision of olive oil miraculously flowing into the gold menora flanked by olive trees. This vision is the basis of the emblem of the State of Israel. This is particularly significant in light of the interpretation of the vision. The message to the king, to Jewish leaders in general, is that our success is not measured by might and power, but rather by the spirit of G-d. This was an important message for the Chashmona'im and it remains a vital message for the leaders of the modern State of Israel. (Ironically, the preempted haftara is considered a portend of the split of Israel into two kingdoms.)

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 262 (part two) •The Craftsman as a paid bailee
This is the last lesson that deals with the laws of the paid bailee. Continuing with the craftsman as a paid bailee, assume that the owner delivers undyed wool to the dyer with instructions to dye the wool pink and he dies it black. Assume further that this cannot be undone. Since the object was not destroyed, as in the prior lesson, for the sake of determining the amount of damages to be paid, the object is now valued as of the lower of the following two amounts: (1) the value of the improvements made to the object, or (2) the expense of improving the object.

All that has been said about the craftsman being liable to compensate the owner for destroying his object is when the craftsman is to receive compensation for his work, whether or not he has actually been paid. However, if the craftsman is not expected to be paid for his work, then the laws are different. If the unpaid craftsman destroyed the object, his liability depends on whether he is an expert in the field in which he performs his services. If he is an expert, he is not liable to the owner of the object for its destruction. Since he is not getting paid, he stands in the role of an unpaid bailee who is not liable to the owner unless he is negligent. Since this person is expert in this field, his undertaking to act is not negligent, and unless it can be proved by the owner that the craftsman was negligent, the craftsman will not be liable. If he is not an expert and destroyed the object, the craftsman is liable. He is in the role of an unpaid bailee who is negligent in performing his chore as an unpaid bailee. If it is not known if this particular craftsman was expert or not, he has the burden of proof, and if he fails to prove he was an expert, he is liable to the owner.

A community hires a planter of trees, or a slaughterer of kosher meat, or a doctor, or a teacher of children, or a lawyer, or other professionals, and the professional continually destroyed or spoiled what he was supposed to perform. If what he did cannot be undone, he may be summarily dismissed. The result is the same whether or not the professional received a fee.

The status of the craftsman as a paid bailee continues until one of the following occurs: (1) The craftsman advises the owner that the object is ready to be picked up or delivered, as was agreed upon by the parties; the craftsman is ready to release the object and does not make the pickup or the delivery of the object dependent on his being paid prior to picking up the object. The owner may have a running credit account with the craftsman and pay him at the end of the month, or the craftsman may bill all his customers at a specific time interval, and delivery of the object is thus not dependent on payment before releasing the object to the owner.

If the owner does not retrieve the object within a reasonable time thereafter, the craftsman ceases to be a paid bailee and enters into the role of an unpaid bailee.

(2) However, if the release of the object to the owner is dependent on payment, then the craftsman continues to be a paid bailee until he is paid and releases the object to the owner. (3) If the craftsman notifies the owner to pick up the object and that the craftsman will no longer be responsible for the object, and the owner does not pick up the object within a reasonable time, the craftsman is relieved of all responsibilities for the object and is not even in the role of an unpaid bailee regarding the object, and is not liable even if he is thereafter negligent regarding the object. No person including a craftsman can be coerced into being a bailee.

The craftsman can thus unequivocally remove himself from the role of a bailee if he so notifies the owner, and the owner has a reasonable time to retrieve his object, words that he employs in notifying the owner of the object being ready. What is a reasonable time will depend upon the circumstances of each case as Beth Din will determine. If his demand is also coupled with a demand for payment before he releases the object, he continues to be in the roleof a paid bailee until the object is released. The intent of the craftsman can often be determined from the words that he employs in notifying the owner of the object being ready.

A similar situation exists if Reuven seeks the advice of Shimon, a prominent member of the business community; on whether to lend money to Levi. Or Reuven is about to sell merchandise to Levi on credit and seeks Shimon's advice on whether he thinks that Levi will pay for the merchandise. Shimon assures Reuven that Levi will repay the loan or will pay for the merchandise. Levi fails to repay the loan or fails to pay for the merchandise. If (1) Reuven stated to Shimon that he relies upon him before he extends a loan or credit to Levi, or if Shimon could have inferred this from Reuven's question, and (2) the question was posed to Shimon not in the presence of Levi, or with the knowledge of Levi, only then is Shimon liable to Reuven as if he were a guarantor of the indebtedness of Levi. It is assumed that if Levi was present or knew about the request of Reuven to Shimon that Shimon would have a favorable response regarding Levi.

An appraiser is asked by a creditor to appraise merchandise that he is to take as collateral from a debtor. If the appraiser was paid for the appraisal or if he volunteered to appraise the merchandise, he is liable to the creditor if he made an erroneous appraisal.

A scribe, for a fee, wrote a Torah scroll for Reuven, who paid the scribe. Later, errors were discovered in the Torah scroll such as a misformed letter, an extra letter, a missing letter or word, two letters joined together, and many other details that render a Torah scroll unusable for public reading in the synagogue. A Torah scroll cannot be used for public reading of the Torah if it contains even one error. When errors are discovered, the Torah scroll is removed from the reading platform, another Torah scroll is substituted, and the error is thereafter corrected. Reuven then employed a second scribe to correct the errors. The liability of the first scribe is usually fixed by community practice, such as the original scribe making the corrections with or without fee, according to the practice. Lacking such practice, if the errors are the type of errors that a scribe might make in this monumental work of writing a Torah scroll, then the first scribe has no liability to Reuven. If the amount and type of errors are unusual, then the first scribe must pay to Reuven the expense of the second scribe.

The subject matter of this lesson is more fully discussed in volume IX chapters 306 of A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email: orders@gefenpublishing.com and via website: www.israelbooks.com and at local Judaica bookstores. Questions to quint@inter.net.il

MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh
Chanuka Lights and the Sukka
In prior columns we have discussed many parallels between Chanuka and the holiday of Sukkot. Among the many similarities:
1. Both are holidays of eight days; the book of Maccabees states explicitly that the eight days of the holiday are a "make-up" for the eight days of Sukkot and Sheminin Atzeret that the fighters were unable to keep in wartime conditions. (Mentioned in Arukh HaShulchan)
2. The opinion of Beit Shammai that we start with eight candles and reduce one by one to a single candle is based on a parallel to the Sukkot offerings which begin with thirteen bulls and dwindle day by day to seven (Shabbat 21b).
3. Sukkot is the holiday of the harvest, but the harvest is complete only at Chanuka when the last olives are gathered. (See mishnah Bikkurim 1:6)
There is yet another parallel: between the mitzva of the Chanuka lights and the mitzva of the Sukka itself. We find such a parallel in at least two sources. The first parallel regards the necessity of seeing the mitzva. The gemara in Shabbat (22a) states that the Chanuka light must be no higher than 20 amot, just like the sukka. The reason for the Chanukah light is that above this height the lamp is not noticeable, so there is no publicization of the miracle (Rashi). This is also the reason Rabbah gives for this limitation regarding the sukka; seeing the thatch fulfills the mitzva of (Vayikra 23:43) "in order that you generations should know that I sat the children of Israel in booths when I brought them out of the land of Egypt" (Sukka 2a).
The second parallel regards temporary presence in the public thoroughfare. The mishna in Bava Kama states that if a merchant lights a lamp in the public way and it ignites the load on a beast, the merchant is liable for damage. Rebbe Yehuda rules that if the lamp is a Chanuka, light the merchant is exempt, since he has permission, but halakha is according to the Sages, who hold that even though he has permission, he must supervise his lamp (Rambam Nizkei Mamon 14:13).
The Tosefta there adds that even if the beast is harmed by a sukka that extends into the public way, the merchant is still liable. (Tosefta Bava Kamma 6:28, also mentioned in Yerushalmi on this mishna.) Some commentaries explain that this teaches according to the Sages, even a Torah mitzva doesn't exempt the merchant from liability (Marei HaPanim on the Yerushalmi).
In both cases it seems as though Chanuka is coming to reveal the hidden side of the Sukkot holiday. Sukkot seems to be a private mitzva; each individual leaves his permanent dwelling and enters a temporary one. Indeed, the more accepted explanation for the 20-ama restriction is that of Rava, who states that a very high sukka can not qualify as a temporary dwelling (See SA OC 633:1 and Mishnah Berura). And many Rishonim state that the public thoroughfare is an inappropriate place to build a sukka (See Rema OC 637:3). Technically, there is no need for the mitzvah to be conspicuous and public. (Indeed, several Rishonim consider it a difficulty that the gemara likens the 20 amot of the Chanuka lights to that of sukka.)
Yet there does seem to be an important public dimension in the mitzva. Among the hints mentioned in a previous column: the verse stating that "every citizen" should dwell in the sukka (Vayikra 23:42), from which the Sages inferred that "all Israel are fitted to sit in a single sukka" (Sukkah 27b), and the commentary of the Malbim which explains that the special rejoicing in the mitzva of sukka recorded in the time of Ezra (Nechemia 8:17) was due to the fact that they made public sukkot in public areas (as explained in Moadei Rayah).
Perhaps the parallel drawn by the gemara and Tosefta is meant to indicate that the sukka too has a latent aspect of "pirsumei nisa". Certainly practically speaking it is a very conspicuous mitzva. And the gemara in Avoda Zara suggests that at the time of the final redemption and judgment, a prominent sanctification of God's name by the Jewish people in the eyes of the nations will be our fulfillment of the mitzva of sukka, showing our trust in His protection (Avoda Zara 3a,b). While ostensibly the mitzva of sukka is a private one, we should be aware of its potential for "publicizing the miracle" of the Clouds of Glory in the desert.
Publication Update: The book is now in fully designed page proofs and is being proofread. Proofreading is about two weeks, then Feldheim has to look it over which will take at least a week, then IY"H we can go to print.
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

TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
Menashe Accelerates the Downward Slope to Destruction and Exile (Melachim Bet 21)
Man's rebellion against G-d takes many and varied forms, even if all of them ultimately have their source in idolatry. "Chazal teach that sometimes the yetzer hara appears to people in the form of an anti-Semitic goy and sometimes as a talmid chacham. The former tells us to desecrate the will of Hashem whereas the latter tells us that the aveira is the way of doing His will" (Shem Mi Shmuel). So we must distinguish between the types of idolatry pursued by the kings of Israel; unfortunately, these types exist even in our own times.

Usually the evil kings, both of Judah and Israel, are described as following in the ways of Yeravam ben Nevat, who broke away from the Davidic dynasty to form the Northern kingdom of Israel. In order to secure the new kingdom, he set up a golden calf at Dan in the north and at Bet-El in the south, as a substitute for the Temple in Yerushalayim. The armed forces that were introduced to prevent the people from going there were only abolished some 200 years later by Yoram, the last king of Israel. These calves were meant to represent a form of Hashem's worship that was legitimate and traditional rather than a revolt against Him. Their worship was made to seem a continuation of that which was introduced by Aharon during the wanderings in the desert. Yeravam was the first to introduce this idolatry thereby sinning and causing many others to sin, so the Tanach's verdict of the others who did the same, was: "He walked in the ways of Yeravam ben Nevat".

Achav was likewise considered to be the innovator of a form of idolatry. He sought to assimilate his kingdom into the culture of the surrounding nations by adopting the worship of Baal and Ashtarte. As we read throughout the book of Shoftim, soon after their entry into the land, the Israelites had worshipped local deities of the springs, fields and trees in addition to Hashem, in order to guarantee the fertility of their crops, their flocks and their progeny. Hashem was considered as the Lord Creator and national redeemer and as such to be far removed from the everyday affairs and needs of people; for that they needed these local and personal idols.

Achav raised Baal and Astarte, male and female as superior deities, so to speak rulers over these local gods but still in addition to Hashem. "How long will you walk haltingly between G-d and the Baal? If Hashem be G-d follow Him but if Baal, then follow him" is Eliyahu's challenge to Israel at that time (Melachim Alef 18:23). Achav claimed that everything that happened to man was accidental and pure chance so that there was no cause - mans actions, and no effect - Divine reward and punishment.

However, Menashe outdid them both, expanded the scope of idolatry and changed its nature and its purpose, as we see from the text that lists them in ascending order. "He rebuilt the bamot that his father had destroyed, erected altars to the baalim and made asheirot, and he prostrated in worship to the hosts of the heavens [thus deifying them to exclude Hashem] and built altars to them in the two courts [of Israelites and of Kohanim] in the Temple, [introducing a new form of idolatry worshipping the sun, moon and stars that was common to all the cultures of the Middle East. After his time we find all the prophets alluding to this form of idolatry]. Menashe passed his sons through fire; he practiced soothsaying, divination and sorcery [the ancestors of the fortune telling of all kinds practiced today]. And he led Judah astray to what was evil" (2 Chronicles, 33: 2-9).

He killed the prophet Yeshayahu who had fled when threatened by him. When discovered hiding in a hollow tree, the soldiers tried to cut down the tree but could only do so when they reached the place of his mouth. That mouth that had said "I am a man of unclean lips and among a people of unclean lips I dwell". Said Hashem,"You may judge yourself, but who gave you the right to speak that way about My People".

"Menashe did that which was evil in the eyes of the Lord"; from this we learn that he did additional personal sins unrelated to the people, since the verse does not say as usual, that he led them astray. He erected altars to many baalim and asherot thus outdoing Achav and deified the hosts of the heavens; in that he also outdid Achav" (Malbim, Melachim Bet 21:2).

All these were practiced by the Canaanites whom G-d drove out of the Holy Land because of their sins; we were warned against following their ways otherwise we would suffer their fate (Dvarim 18:9-13). Yet Menashe did more even than those nations, as he did these sins"le'hach'is", recognizing Hashem yet rebelling against Him (Sifra Vayikra 26:14). In recent history we have witnessed similar actions "le'hach'is". People who ate on Yom Kippur not because they were hungry but "le'hach'is", bread on Pesach not because they needed bread but"le'hach'is"; and they still exist.

When the Sages were discussing whether Menashe had a share in the World to Come (Sanhedrin 10:12), Menashe said to them, "If you would have lived then at the time of such a lust for avoda zara, you would have clung to my coattails and followed me in that sin". The struggle against idolatry in all its forms is the kernel of the books of Neviim Rishonim and only ends with the destruction of the Temple and the exile. Our Sages teach that this yetzer hara in Israel, was weakened after that destruction; we see, however, that it persisted throughout the Far East. Indeed, many consider that modern Western society is under attack by various culture and ideologies that are rooted in those countries and that it is reverting to a pagan society after being weaned away from idolatry over the centuries, by the spread of Judaism.

This is the 62nd installment in Dr. Tamari’s series on “Tanach and its messages for our times”

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

[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q I was brought up as a girl to light my own Neirot Chanuka (Chanuka candles = NC) and I continued to do so as a married woman. Recently I was told that when there are men in the house, only they should light. Should my daughters and I stop lighting?

A The basic mitzva of NC is to have one light per night per household. A higher level (mehadrin=Mh) is to light a candle for each person, and an even higher level (mehadrin min hamehadrin = MMH) is to have the number of lights increase corresponding to the day of Chanuka (Shabbat 21b). Rishonim disagree whether MMH erases the Mh, and the household lights only the number that corresponds to that day (Tosafot) or whether we do both, as we light per person times the number of the day (Rambam). Ashkenazim follow the Rambam's approach (approximately) whereas Sefardim follow Tosafot's approach (Shulchan Aruch & Rama, Orach Chayim 671:2). So for Sefardim, it is traditional that the husband/father alone lights the candles.

Not only is a woman obligated to be involved in NC (Shabbat 23a), including by someone lighting on her behalf, but there is a clear consensus that a woman can light on behalf of a man (Magen Avraham 675:4; see Yechave Daat III, 51). The question is whether the Ashkenazic practice of MMH, that all members of the household light their own NC, applies to women as well?

Rambam (Chanuka 4:1) writes that the number that corresponds to the people of the house includes both men and women. This makes perfect sense, as women are obligated like men. (We should note that Rambam implies that even in MMH, only one person lights, just that the number is adjusted by the number of people, but Ashkenazim have each person light.) As time went on, though, it appears that different minhagim, which differ from the expected, surfaced. The Maharshal (Shut 85, 400 years ago) and Eliyah Rabba (671:3, 300 years ago) say that a wife does not light separately from her husband, as the latter explains, because a wife is part of her husband (ishto k'gufo), not a separate unit within the household. This idea, a reflection of marital unity, has halachic implications in various areas of halacha. This implies that daughters should and probably did light.

Later poskim noted that in practice no girls light, and all sorts of explanations (often a sign that all are tenuous) were raised to explain the phenomenon. The most famous one is the Chatam Sofer's (175 years ago) who says that since the practice was to light outside and since it was not considered modest for women to congregate among men from other families, the practice that everyone lights was not extended to them. The Mishna Berura (675:9) brings the Olat Shmuel that females are not required to light separately and are subsumed in the men's lighting, but if they want, they can light with a beracha. R. Sh. Z. Orbach (Minchat ShlomoII, 58.3) explains his opinion as follows. If one naturally fulfills his requirement with someone else and for no good reason intends not to be exempt but to do it himself, there may be an issue of an unnecessary beracha. However, since here there is a reason (even though not an obligation) for a woman to want to do MMH by lighting her own NC, it is not considered an unnecessary beracha. These poskim do not say that a girl should not light; they explain how there could be a minhag that many do not.

There are many females, including the wife and daughters of Rav Soloveitchik (Nefesh Harav, pg. 226), who have the minhag to light. Such a girl can be proud that she performs the mitzva as MMH (without belittling those with a different minhag). Regarding a wife, there are classical sources (see also Terumat Hadeshen 101)and a clear explanation as to why not to light separately. Thus, she might consider it sufficient to light the household's Shabbat candles and have her husband represent their unit on Chanuka. If she does light, she may avoid possible doubts by using her husband's beracha to cover her lighting as well. There are other halachically plausible compromise possibilities, but we refer to the main practices we know of.

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

[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
Once R' Yosef Rivlin was walking through the streets of Yerushalayim just before Shabbos, when he saw a woman crying bitterly. "I am in such trouble, what will I do this month?" she kept repeating.

R' Yosef asked her what had happened, and she told him: "I had just received my monthly allocation, a gold Napoleon coin, when it slipped out of my hands and I lost it. I have searched and cannot find it."

R' Yosef took a gold Napoleon from his pocket and told the woman: "I found what you lost. Here, take it."

The woman was overcome with joy and thanked R' Yosef over and over again. She then ran off to prepare for Shabbos.

Someone asked R' Yosef: "Rabbi, why did you tell her that you had found her coin, rather than telling her the truth that you were given her your own coin as a gift?"
"The reason for my doing so was simple," explained R' Yosef. "Had I told her that I was giving her my coin as a gift, she would still seek to find her lost coin. Now that I told her that this coin was the one she lost, she felt relieved."

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

[3] Candle by Day
To tolerate everything is to respect nothing. - From A Candle by Day by Rabbi Shraga Silverstein

[4] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Two years have elapsed since Yosef interpreted the wine steward's dream and said, "remember me" and "mention me." Nevertheless, he was forgotten. Some commentators see this as a punishment for his lack of faith in Hashem's salvation. Others say that one is required to try to save oneself through natural means rather than rely on miracles.

The Netivot Sholom points out a contradiction in Midrash Rabba which quotes Tehilim, "Praise- worthy is the man who has made Hashem his trust, and turned not to the arrogant." The Midrash understands the first part of the verse as referring to Yosef, the paradigm of bitachon in Hashem. Yet, the second part also refers to Yosef who requested human aid and was therefore imprisoned for two additional years. The Slonimer explains that the contradiction is itself the answer. Only a Yosef who had exemplary trust in Hashem could be faulted for seeking human help. He quotes another Midrash connecting the word "miketz" in our parsha to what is stated in Iyov: "Ketz sam lachoshekh…" "He has set a limit to the darkness…" The darkness of Yosef's imprisonment had a "ketz," a predestined end. There is a set time schedule for all of world history. But had Yosef placed his total trust in Hashem, he could have changed his predetermined fate.

The Slonimer connects this to the Chashmonaim whose trust in Hashem resulted in the Chanuka victory. On the other hand, Israel began to fall into the hands of Edom (Rome) when the Chashmonaim began to put their faith in them. The miracles of Chanuka were encased in natural wrappings, but were, in essence, miraculous. Bitachon brings those miracles into history and allows us to recognize the miraculous wrapped in the natural.

Modern Israeli history is replete with miracles, some "natural," others inexplicably miraculous. We have seen military victories, the amazing transformation from desolation into a bustling, modern and prosperous country, and Israel's establishment as the world's Torah center. We have seen the miracle of Jewish aliya from behind the Iron Curtain and anticipate the aliya from behind the "Golden Curtain."

Yet we are still tempted to put our trust in human beings both in and outside Eretz Yisrael and to question the miraculous nature of our history. We must remember that everything comes from Hashem, the only source of bitachon that we can be sure of.
Chaya Passow, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[5] MicroUlpan
MATZEKET is a ladle. That's pretty well-known. It is used to dish out soup from a pot or a tureen. Tureen. That's a nice word. How do you say it in Hebrew? MAGEIS. Now you know.

[6] G'matriya
Fun with G'matriya (don't take these seriously)
When Lot told his sons-in-law that the city was going to be destroyed, they didn't believe him; they thought he was "playing around", KIMTZACHEIK. Even though Tradition tells us that the angels came to Sedom on Pesach, it must have been Chanuka, since the g'matriya of KIMTZACHEIK is 258, the same as NES GADOL HAYA PO.
And LECHEM PANIM is also 258, so they must have been like Sufganiyot (but without the jelly).

More G'matriya Dreidel Fun: To show you how far back the Chutz LaAretz dreidel goes... Avram v'Nachor total 513, as does NES GADOL HAYA SHAM.

[7] Divrei Menachem
Parshat Miketz says much about the continuity of Jewish destiny through the interaction of man's deeds and Hashem's hashgacha (divine intervention). It seems that the interpretation of certain aspects of the Chanuka ritual also play off on this very theme.

For instance, the Sefat Emet takes a look at the Bracha we utter on seeing the flame of the Chanuka candle. We thank G-d for the miracles that he performed for us, "in the days of old - in our time." Clearly there is a link between the past and the present manifested in this blessing.

For the Sefat Emet the candle lights recall a miracle beyond nature and time. Since the oil in the rededicated Bet Mikdash lasted for 8 days rather than one, and since the rabbinical command to light the Chanuka Menora was given for all generations, it follows that in our times there is also a supernatural element to the lit lamps.

Citing the verse in Mishlei (6:23) "For a candle is a mitzva, and the Torah is light," the Sefat Emet indicates that, today, the actual Mitzva of candle lighting is the contemporary vessel that transmits the Divine Light from above. So, in lighting the Menora we do more than just recall past times: We recreate the miracle, we rekindle the hidden vessels within us, and by invoking the past we take one step further towards its glorious restoration.
Shabbat Shalom & Chanuka Samei'ach, Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

Theocrasia
The coming of Alexander to the East can be compared to a tornado sweeping away everything before it. The world was never the same again. Typical of a worshipful posterity, Pseudo-Plutarch rhapsodizes, "Considering himself appointed by G-d as a universal ruler and reconciler… he brought together every- thing from every quarter.He mixed, as in a loving cup, men's lives and their customs and their marriages and their modes of life. He commanded all to regard the world as their fatherland, the good as their kith, and the wicked as aliens; for the Hellenic spirit was manifested only in virtue and the barbarian only in vice…" Though obviously favoring Greek culture (Aristotle was his private tutor), Alexander inaugurated a new spirit of cosmopolitanism, the "marriage of east and west", as dramatized by his marrying off thousands of his officers to Persian women. The new cosmopolitanism was made possible by the development of Koine, a bastard Greek dialect, intelligible to all Greeks and, unlike the pure Athenian Greek, easy to learn by barbaroi, foreigners. This new international language, which became the hallmark of the oikoumene, the new evolving Greek world civilization, made it possible for educated people from southern Italy, Greece, Egypt, Syria, Mesopotamia, Persia, western India,and Eretz Yisrael to communicate with each other. Needless to say, the spread of Koine also facilitated the diffusion of Greek culture among the Barbaroi. There were no longer racial barriers; Hellenism became not a matter of race but rather of culture. Since "everyone could become good Greeks if they tried", Hellenism had an increasingly corrosive influence on local civilizations. The austere religious civilization centered around a modest Temple to an unseen G-d on an obscure mountain-top village in a Lilliputian Judean backwater was no exception. Josephus describes how the aristocratic Tobiads and their "cultured" friends "retired to King Antiochus (IV) and informed him that they were desirous to leave the laws of their country (i.e. the Torah), and the Jewish way of living… and to follow the king's laws, and the Grecian way of living." As a mark of royal favor, they were permitted to build a gymnasium, where unlike today, exercises and competitions were performed in the nude. "And when he (Antiochus IV) had given them leave, they also hid their circumcision (by undergoing a surgical operation), so that even when they were naked, they might appear to be Greeks" (Antiquities 12:241). Victor Tcherikover (Hellenistic Civilization and the Jews pg.183) explains the Hellenists' sad plight. "What was their aim? They sought to abolish Jewish particularism and to come to terms with the peoples around them. In this they were influenced by Greek views, since in Greek eyes, all exclusiveness was barbarism. The Jews therefore faced the alternative of being thought barbarians or of joining the Hellenist world…"

The medium of a common tongue and the intermingling of hundreds of nationalities brought about theocrasia - religious syncretism on a colossal scale. In Alexandria, the great conqueror set an example by building temples to the ancient Egyptians deities as well as to the Greek gods. Over the centuries, "The Persian Mithra cult was at least partially egyptianized; the Egyptian Isiac cult largely hellenized. Stoicism exerted an immense modifying influence upon Gnosticism. The Hermetic (magical) literature is such a blend that scholars are not agreed as to the relative proportion of Egyptian, Babylonian, and Stoic, Platonic… elements. We often cannot tell from sepulchral inscriptions to which cult the deceased belonged…" (S. Agnus, The Mystery Religions p.20). The process of oikoumene-wide theocrasia was well under way in the days of Antiochus IV, who called himself "The God Made Manifest". As the scholar and historian Elias Bickerman proved, the cult foisted on Am Yisrael by the extreme Hellenists and their royal ally did not follow the authentic rites of the Olympian Zeus. The "Abomination of Desolation", to which swine were sacrificed on the Mikdash altar was Ba'al Shamin ('the Lord of Heaven'), a local Semitic equivalent, who could also serve the religious needs of the Syrian soldiers posted in the Acra, and the non-Jewish population "imported" into Jerusalem. I Maccabees mourns, "...whereupon the city was made a habitation of strangers, and became strange to those who were born in her; and her own children left her..." It is important to note that the soldiers stationed in the Acraand the non-Jewish "importees" were not racially Greeks, they were native Syrians with a thin veneer of Hellenization. After the crushing defeats of Antiochus III at the hands of the Roman legions at Thermopylae (192BCE) and at Magnesia (190BCE), Antiochus III was compelled to evacuate Thrace and Asia Minor. This effectively cut off the Seleucids from new sources of Greek manpower. The Macedonians and Greeks who come with Alexander and the waves of Greek immigration which followed them were in the process of merging with the local population. By Antiochus IV's time, a "Macedonian" was simply a soldier who was trained in the Macedonian fashion.

"Sacred prostitutes" were not found in Grecian shrines but they were quite common in Semitic temples. II Mac. 6 narrates dramatically, "...for the Temple was filled with riot and reveling, with gentiles who dallied with harlots, and had to do with women within the circuit of the holy places… The altar was also filled with profane things that the law forbade." It is likely that these "harlots" were Kedeishot - "sacred prostitutes" who certainly did not participate in any Jewish rite (Devarim 23:18).

Bickerman notes that "the Macedonian settlers, like their Assyrian predecessors (the Samaritans) would probably have accepted the G-d of Israel into their pantheon eventually, but such syncretism was not possible for the Jews (pg. 10). The historian Victor Tcherikover (p.194) points out that "…the local god was always the chief deity in the eyes of alien settlers and his cult had to be respected. It was nevertheless natural that, in the local deity, the Syrians should look to one of the gods known to themselves, so uniting the local cult with that of their homeland; and as the Jewish God was 'the Supreme God,' A God of Heaven, His identification with Ba'al Shamin (with a nod in the direction of the Olympian Zeus in the theocrasia spirit of the age), the chief god of the Syrian pantheon was taken for granted."
Summing up the reign of "The God Made Manifest", the celebrated historian F.E. Peters comments (Harvest of Hellenism, pg. 259), "While preparing for a new assault on Partha in Media in the spring of 163BCE, the Seleucid king fell ill and died, his sins, according to the exultant authors of Maccabees, scarlet upon him (sic.).(But) The (real) sin of Antiochus IV was that he was politically ill-advised on the problem of Judaea… Antiochus IV had grievances in Judaea, attempted treason among others, and this in a state where he tried a particular imaginative political experiment: the granting of the rights and privileges of a polis without at the same time, imposing a totally Greek form of political association…"

Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service

Towards Better Davening and Torah Reading
More on HALLEL... (and other things)
• Here's a reminder that goes for the opening bracha for Hallel, the first bracha for candle- lighting, and all Birchot HaMitzva. It is very common for people to say ...ASHER KID'SHANU B'MITZVOTAV V'TZIVANU and then to pause before saying the end of the bracha, LIKRO ET HAHALLEL, L'HADLIK NER CHANUKA, or what- ever. The pause is in the wrong place, but it is commonly put there because up to and including the word V'TZIVANU is the "standard" part of the bracha, and the ending changes from mitzva to mitzva. One should be careful to pause before V'TZIVANU, "He Who has sanctified us with His mitzvot", pause, V'TZIVANU LIKRO ET HA- HALLEL,"and commanded us to recite the Hallel" or V'TZIVANU L'HADLIK NER... and commanded us to light the candle (of Shabbat, Yom Tov, Chanuka). The V'TZIVANU belongs with the ending of the bracha.

• In the first part of Ps. 116, the part that is skipped on Rosh Chodesh and on Pesach from the second day, we find the word for fools - PEI- TAV-ALEF-YUD-MEM (sofit). When looking at the word and seeing the ALEF-YUD-MEM ending, one might read the word as P'TA-IM (or P'SA-IM). In fact, the ALEF has no vowel, in which case,the ALEF is totally silent and as if it isn't there at all. The word is correctly pronounced P'TA-YIM. There are other words with this silent ALEF. In all cases where the ALEF has no vowel under it, the word is read as if the ALEF is not there. Another example of this "dropped ALEF" is in Birkat HaMazon. Last paragraph begins with the word YUD-REISH-ALEF-VAV. The YUD has a SH'VA NA under it. The REISH has no vowel, the ALEF has no vowel, and the VAV has a dot in it, meaning that it isn't a VAV but a SHURUK. And that SHURUK is the vowel of the REISH (not of the ALEF, even though it looks like it goes with the ALEF). The word is NOT YIR-U,but rather Y'RU. One syllable. Y'RU. It's hard to say, because many of us are used to saying YIR-U.The two words are different. YIR-U means "they will see". That's future tense, third person, plural. Y'RU is the Command form (TZIVUI), second person, plural. Y'RU ET HASHEM... Fear G-d, His holy ones (K'DOSHAV). In YIR'U,the YUD is a prefix to the root of the word, indicating third person and future. In Y'RU, the YUD is part of the root of the word.
• a-NA HASHEM ho-SHI-a NA. Accent on the SHI. But, hatz-li-CHA, emphasis on the CHA.

ParshaPix
At the top you have the seven fat (and happy) cows and the seven full, healthy stalks of grain. Right below them are the seven skinny (and unhealthy) cows and stalks. They’re all from Par’o’s dream(s).
Mickey Mouse, in his famous role as the sorcerer’s apprentice, represents the wizards of Egypt who were unable to satisfactorily interpret Par’o’s dreams.
When the Wine Steward finally told Par’o about Yosef, he (Yosef) was brought up from the dungeon and cleaned up. Tradition tells us that it was Rosh HaShana when Yosef was brought before Par’o – hence, the Shofar. The Torah tells us that he shaved for the occasion – hence the electric shaver with the Shofar.
The scarab ring represents the one Par’o gave Yosef when he decided to appoint Yosef “over Egypt”.
20% was part of Yosef’s plan for Par’o, to take that percentage from each producer during the years of plenty, so that there would be enough to go around during the years of famine.
10+1+? was the brothers' answer to Yosef's question about their family. We are 10 brothers, son of one man. One other brother is at home and the other's whereabouts are unknown. (True, but they thought they were lying.)
Botnim (now peanuts but originally pistachio) were part of Yaakov's gift package.
The cup is Yosef's, used to frame Binyamin.
The double sacks is the double portion of money the brothers found returned to their sacks.
The emblem of the State of Israel is based on the description of Zecharya's prophecy, which is the haftara for Shabbat Chanuka.
In the lower-left is a scene from Megilat Esther, with Haman leading Mordechai through the streets. There are many remarkable similarities between that Megila scene and what was done with Yosef.
The bell (on the right side of the ParshaPix, just under the parched corn) is for the word VATIPA'EM RUCHO, his (Par'o) spirit was troubled. The word appears only one other place in Tanach, in the book of Daniel, where it has the same context: being troubled as a result of a dream. Rashi in Mikeitz explains it as having the feeling of a bell ringing inside (one's chest or heart, perhaps).
The shirt with the 6 on it is a play on BIGDEI SHEISH, garments of linen, that Par'o clothed Yosef with.
That leaves one visual TTriddle.

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. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last issue’s (Vayeishev) TTriddles:
[1] The scrambled moon is his friend
[2] The two who could have been called Yosef
[3] Rivka, Tamar, Rachav, Mrs. Shimshon
[4] The "CHEF" switch can be accomplished by dropping the initial T in English
[5] CCDCFE, CCDCGF...
[6] Gelukkig rusten-Y
[7] children, stars, days... and what?
[8] plus three unexplained items in the ParshaPix

And the envelope, please...
[1] The Moon = HAYAREI'ACH. Scramble the letters and you get CHIRA, a friend of Yehuda's.
[2] After ER and ONAN were born, the Torah tells us VATOSEF OD VATEILED BEN, and she (the daughter of SHU'A, wife of Yehuda) additionally became pregnant and had a son whom they called SHEILA. But because of VATOSEF, they could have called him YOSEF. The other VATOSEF LALEDET, and she additionally gave birth, refers toCHAVA giving birth to HEVEL. So based on the play on words in the pasuk, he too might have been named YOSEF. SHEILA and HEVEL are the two who could have been named YOSEF, TTriddly, that is..
[4] This is a Chanuka TTriddle, not one from the sedra. CHEF is SHIN-PEI. The CHEF switch is to change a DREIDEL from outside Israel to an Israeli one; i.e. from NUN-GIMEL-HEI-SHIN to NUN-GIMEL- HEI-PEI. From There to Here. In English, the change is accomplished by dropping the T of There to leave Here.
[5] For those who tried to play this TTriddle on a musical instrument, and had the right kind of musical imagination, the result was the first two bars of the Happy Birthday song. This fit with the end of the sedra that reported Par'o's birthday and the fates of the two royal prisoners, as Yosef's dream interpretations showed.
[6] Could have done this one in English, but it wouldn't have been up to the tricky, twisted, warped standards of TTriddles. In English it would be Happy Rested-Y, Y being the 25th letter of the alphabet. That becomes a play on CHANU KAF-HEI, they rested on the 25th (of Kislev). The TTriddle did the same thing in Dutch.Why Dutch? No special reason.
[7] The answer to this TTriddle is ELEVEN (11). Yaakov arranged his 11 children to greet Eisav. Yosef's dream had 11 stars. Dvarim begins with telling us of the 11-day traveling distance from Har Sinai to Arvot Moav (shortened to three days and stretched into 40 years of wandering). And in Melachim Alef, we learn of two K'ruvim that were each 11 amot tall.
[8] plus three unexplained items in the ParshaPix. Beneath the seal is the symbol for the Zodiac symbol Gemini, the Twins. In this case, it refers to Peretz and Zerach, the twins born to Tamar.
[9] The other two elements refer to the haftara. Amos 3:4 and 6 - Does a lion roar in the forest... Shall a shofar be blown in the city...

This week's TTriddles:
[1] Mazal Tov Andy & Ayalah
[2] The ace TTriddle solver is...?
[3] This is a connection between Sukkot & Chanuka
[4] What a google was invented for
[5] Peleg and S'rug ___ at the same age that ___
[6] plus one element from the ParshaPix

Israel Center Miscellany
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political, medical, or halachic positions of its advertisers, nor do we guarantee the quality of their service or product.

The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law Registration 200NIS per case, Call 566-7787 ext. 204 for further information and forms • Yitzchak Fund, Esq. • Rabbi Emanuel Quint, Chairpersons • Ita Rochel, Administrator

Kashrut Questions: If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-809-490-123 From 4:00pm - midnight, you get a human; other times, leave a voice- message OU Kashrut in Israel office at the Center: 5667787

Israel Center Cafe: Delicious meals and snacks, soups, sandwiches, salads...Under the supervision of OU-Israel Mehadrin, Located on the lower level of the Israel Center, Hours: Sun.-Thu. - 10:00am - 3:00pm, plus... Catering for all occasions by Schocketino Catering on and off the premises • Home entertaining made easy with our selection of beautiful platters: cheese, fish, vegetable, fruit, deli, cake, OU and Mehadrin hashgacha. To order call Chaim at: 052-8551-538

Israel Center Sick Fund
Light up the life of needy families for Chanuka. Help is needed for six families whose breadwinners are sick. Please send contributions to: Sick Fund c/o Menachem Persoff, Israel Center, 22 Keren Hayesod, P.O. Box 37015, Jerusalem 91370

The Arnold Abroms Memorial Lending Library:- New, hours at the Israel Center's Yair Landau Memorial Library: SUN, 10:00-15:00; WED 10:00-13:30; THU 10:00-14:30

Yankel Winet z”l Torah Tape Libraries including the Israel Center Torah Tape Library and the Aish HaTorah Tape Library at the Center• Sunday, 11:00am-1:00pm, 3:00-5:00pm; Monday - Wednesday, 10:00am-1:00pm

For your information: Over the years of Torah Tidbits, the typing and layout have been done with several different programs. For more than a year now, TT has been prepared with DavkaWriter, and the program just gets better and better. Davka’s contact in Israel: 991-2718.

Torah Tidbits Audio - www.israelnationalradio.com - Divrei Torah, music, and "other stuff", "Listen live" on Thursday 5:00pm, Repeated several times on THU & FRI 8:00pm, 11:00pm, FRI 2:00am, 7:00am, 10:00am, 1:00pm, 4:00pm, Available "on demand", anytime, Look under "Lions of Judah" and click

Besides the Israel Center, many shuls and hotels, Torah Tidbits is generally available on Thursdays and Fridays at the following locations in Jerusalem:
Geula - Rechov Malchei Yisrael Big Deal • Brooklyn Bakery • Noam
Mea Shearim - Rechov Mea Shearim Or Hatzafon Bookstore • Min HaStam
Rechov King George Moked Stationery store • Eye World Belinda Dairy Restaurant
Rechov Yafo Village Green • Holy Bagel Coffee Time Bagel • Big Deal, Luntz
Off Rechov Aggrippas - JBC Books, the Orthopedic Center
Keren Kayemet Heimishe Essen • Levy’s Newsstand/Kiosk
Rechov Straus HaSofer • Bikur Cholim Gift Shop
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Talpiot - Big Deal
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and in the Golan Heights
TT is now available at the Natural Bakery on Rechov Agrippas, Jerusalem

MEMBERSHIP
If you are a member of the Israel Center...Thank you; If you were a member and your membership lapsed...Please renew; If you’ve never been a member...Please join
Yearly membership for couples (even if one of the two does not frequent the Center) is 250NIS. Membership for a single person is 180NIS per year. Life membership remains at $500, with payments possible. Contact the Center for details of membership benefits. • Membership includes lower rates for all Israel Center programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox Union’s popular quarterly magazine - You can cut and send this form to us at P.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the details and arrange credit card payment by phone or email to trochel@netvision.net.il;Special note to TT readers who do not regularly participate in Israel Center activities (or never): You actually do participate in an Israel Center activity... called: Torah Tidbits; Many people feel that just for Torah Tidbits alone, it’s “worth it” to become members of the Israel Center. We hope you feel that way too.

Buy Tefila L'Chayalei Tzahal cards (for yourself, family, and friends) for 5NIS each Proceeds benefit injured and needy soldiers. Cards available at the Israel Center - front desk

There is now a Gemach box in the lower/café level of the Israel Center. Clothes, household items, toys, and NON-PERISHABLE food may be placed in or taken out as appropriate. Thank you for your cooperation and participation.

OU Israel Center - Family Counseling Service, Dati/Charedi Counselors Serving the Dati/Charedi Community, For adolescents, individuals, couples & families, Learn how to cope with the stresses and challenges of daily life in these trying times, Create Shalom Bayit & resolve family conflicts, Low cost fees will be based on a subsidized sliding scale, For appointment call: 582-7956 or 066-443-532, The Counseling Center is directed and supervised by Dr. Michael Tobin

NESTO Native English-Speaking Teen Olim
Some words about the topic of the Senior Shabbaton that was last week at Makabim from Noam Vasel — GIVING!
I would like to start out by saying that sometimes giving and receiving are almost taken for granted, it's not as simple as you think it is... The fact is you don't realize when people are giving to you until they stop giving you stuff (attention and patience and time and gifts and compliments and most importantly help when you need it)... the whole parsha (Vayeishev) is about giving... Starting from being sent to Egypt not wanting to die but trying to thrive in your new place and his way of thriving was by helping an amazing amount... Yosef is so giving to anyone over him... Yosef helps Sar HaMashkim when he is put into jail with a problem with a dream... And what is funny is that he asks him to help out, he looks back and laugh... The parsha couldn't be better to learn how to give and apparently the haftara as well... Giving is in our every day. We live in a country that needs all of its civilians to give every bit of help and support!
I would like to end at this point by telling you that NESTO has and had very special people giving and I would like to thank them for that. - Yours truly, Noam
• Noam Vasl was a Senior NESTO Madrich last year. He is from Ramot. And joined the army a few months ago. Noam Vasl as other NESTOers who joined the army is still part of NESTO.

NESTO News
• Last Shabbat was Senior Shabbaton it was at Makabim and all had a wonderful time. We discussed and practiced giving.
• This past week NESTO sent out some visitors to the army bases in order to visit our soldiers at base. This is a first time and hopefully it will become a tradition.
• Chanuka trip is coming... See box above and call 050-55-60-249 to sign up not latter than Sunday the 12th.
Chanuka Trip, Tuesday, December 14th, We will have hiking & paintball! Fun fun fun !! You all must be there!!! Please call (02) 566-7787ext. 247 (Talya), members: 120NIS, non member: 160NIS, We all can't wait to see you!!!!
• To all NESTO soldiers and to all you TT readers, have a happy Chanuka and a Shabbat Shalom.
The Israel Center's Youth Program for Anglo-Israelis, tel. 566-7787 ext. 247 • fax: 561-7432, Chaim Pelzner, Director, Yehoshua Bonchek, Coordinator, Talya Honig, Bat Sherut, Partially funded by the Jewish Agency for Israel

Sundry
Your support for the Malki Foundation / Keren Malki helps us enable quality home-care for seriously disabled children in Israel. • Ph. 058 853317 • www.kerenmalki.org
In loving memory of Malka Chana Roth HY"D murdered in the Sbarro bombing, 9 Aug. ‘01, Donations are tax-deductible. Please check our website or call for details.

Cellphone numbers in Israel has been changed.
The first three digits have been replaced by four digits Check the chart to the right. The last 6 digits of the number remain the same.
was is
050 050-5
051 050-7
052 052-2
053 052-3
054 054-4
055 054-5
056 050-6
057 057-7
058 052-8
064 052-4
065 052-5
066 054-6
067 054-7

05-What? Of course you know that cell phone numbers have changed in Israel. Each cell phone company now has only one set of first 3 digits, and the number that follows is now 7 digits instead of 6. How many cell numbers do you have in your Palm Organizer? Want to update them correctly in a few seconds?
Check out www.penticon.com - the people who brought us Hebrew support for Palm, Luach, Omer, and more... now give us 05-What? Lots of options, so the program will do what YOU want it to. It's a great headache saver.

THE TRAVEL DESK for making reservations and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. At your service 9:00am-1:00pm, Sundays to Thursdays. Call the Israel Center Travel Desk, 566-7787 ext. 244; fax:566-0156•tiyul@israelcenter.co.il

LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18nis will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus.

CANCELLATION POLICIES We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.

Students from Abroad Parents visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 244). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!

KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU in Israel - Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

Calls from abroad: People from abroad should fax 972-2-5660156 for the attention of The Travel Desk or email to tiyul@israelcenter.co.il
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel

Israel Center In House Shabbaton, Shabbat Parshat Sh'mot, December 31 - January 1, Guest speaker: Rabbi Macy Gordon,Shiurim, mini-shiurim, Divrei Torah, Tidbits, Old friends, new friends, Members: Register before Chanuka is over at the early-bird price of 220NIS, After Chanuka: 250NIS • non-members: 260NIS

The Palmach Museum tiyul for Monday, December 20th is BOOKED (reserve early next time)

What is the largest shul in the World? In what shul is the largest Aron Kodesh in the World? What shul has the largest seating capacity of any shul in the World? What shul has chandeliers and accoutrements the likes of which you have never seen? Join us for a tour of the World-famous Belz Synagogue Monday, December 27th - 15 Tevet - 1:00pm, 18NIS members, (26NIS non-members), Advance registration and payment required., Participants will be informed of the meeting place upon registration

Tour of Begin Center with Nachman Kupietzky featuring a lecture by Yehuda Avner, former Ambassador to England and personal confidant to Menachem Begin, also included: Overview of Jerusalem and First Temple Archeological Finds, Thursday, December 28, 2:45pm, Check in at Begin Center, tour begins promptly at 3:00pm, finish 6:00pm (approx.), 36NIS/50NIS, must pay in advance • Space limited

For reservations at the hotels listed below or any other Israeli hotels, please call the Travel Desk 566 7787, ext. 244.
Please note: Hotels are sometimes booked by the time you respond to the deals on this page. Or sometimes they make last minute changes in their deals. It is frustrating to both you & us. We ask for your understanding. We will do our best to help out.

Dan Caesarea, valid December 17-18
Shabbat, 1145NIS per couple, F/B

King Solomon, Jerusalem, valid December 17-18
Shabbat, 910NIS per couple, F/B

Dan Panorama, Eilat, valid December 19-24
MIDWEEK, 895NIS per couple, per night, B/B

Regency, Jerusalem, valid December 12-15
CHANUKA, 530NIS per couple, per night, B/B, 3rd night at 50% off

Canaan Spa, valid December 21-24
995NIS per couple, per night, F/B
Reserve two nights and receive a free treatment and 25% discount on other treatments
Reserve for 3 nights, and the third nght is at 50%

B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day), Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights (some, not all hotels)

The Back Page of TT646

The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J.Abrams • Orthodox Union • Jerusalem World Center and incorporates all the classes & lectures of the OU Israel Center. "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

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 27 Kislev - 5 Tevet (December 10-17)

Friday
9:00am: (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen

Shabbat DAY
Shabbat Chanuka afternoon shiur, 3:00pm (Mincha 4:00pm): The Message of the Chanuka Miracles for TODAY with Rabbi Efraim Sprecher

Motzaei Shabbat
Michael Pery and the Sof Haderech Band: spiritual blues rock/soul, original Jewish music, MOtzaei Shabbat Chanuka, December 11th, 8:30pm, 30/40NIS

SUN-Thu in the Ganchrow Beis Medrash (first floor)
Hopefully, there will be a shiur in the morning in the Beis Medrash in the near future. Keep watching this space for details
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
5:30pm Maariv (at this time until end of January '05)
Note: Maariv and Rabbi Ruvel's shiur resume after Chanuka Watch for announcement of the resumption of Rabbi Halpern's shiur

Sunday
N'SHEI LIBRARY - 10:30-12:45
9:30am (men & women) Chanuka Miscellany with Phil Chernofsky - Golda Warhaftig's class resumes IY"H next week
Tonia Frohwein's class resumes IY"H on December 26th
10:30am (M&W) Parshat HaShavua with Shprintzee Herskovits
Sundays 12:30pm and Wed. 8:00pm: Creative Life Education in cooperation with the Israel Center presents: Awaken Your Latent Potential, and experience personal achievement, It's a Big Wonderful World!, Alternating presenters, including: Dr Vivienne Damelin, Aharon Romm
not on the 12th and moves to Mondays beginning Dec. 20th - 5:20-7:20pm - Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Sunday, December 12th, 2:00pm, Fifth day of Chanuka - Chanuka Delights for Children for 3-7 year olds of all ages, Stories with Puppets by Sylvia Freidman, Music & Balloons with the Great Solini, The wonderful animated video LIGHTS, Refreshments • Only 10NIS p.p.
7:30pm (men & women) Issues in Jewish Thought as they emerges from the Torah with the help of Ramban's Commentary - Now studying: Does G-d have Second Thoughts? with Rabbi Chaim Eisen

Monday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) The Menorah with Mrs. Pearl Borow
on sale: Jewish Books for Adults and Children by Simcha Publishing • Mondays 10:00-12:00
10:30am (men &women) Special Chanuka Shiur with Rabbi Zev Leff'
11:35am (men & women) Jewish History series: resumes after Chanuka with Dr. Henry Goldblum
Fit Forever: Look & Feel your Best! Exercise for women of all ages, Mondays 11:35-12:35pm, Gentle exercises to improve flexibility, circulation, posture, etc. Breathing and relaxation skills to use every day.
Monday, DEC 13th, 12:30pm, in the Library (free), Lunch and Thoughts at Chanuka time by Rabbi Chaim Brovender and Rabbi Berel Wein
Resumes Monday, Dec. 20 - 3:00-5:00pm - Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us!
Monday, December 13th, 8:00pm - Chanuka Carlebach Concert with Itzhak Miller; Parents & grandparents:If you want your (grand)children to get to know Reb Shlomo's music and style,this is the concert for you. Suitable for all ages • 30NIS • family rates
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday, December 20th, 7:30-9:30pm
Tuesday
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
RESUMES next week - Tuesdays, 9:00am •The Meaning of Mitzvot with Rabbi Aharon Adler
Resumes next week - Tuesdays, 10:15am •The Parsha thru the Eyes of the Haftara with Rabbi Sholom Gold
9:00am & 9:55am: Chanuka with Dr. Hayim Abramson
11:00am: Chanuka with Dr. Hayim Abramson (in Hebrew)
Resumes next week - 10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:45am (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe with Raizel Zisk
Jewish Values Education Institute presents: Tuesdays, 12:00-1:30pm - Journeys and Journals, exploratory creative writing inspired by the weekly Torah portion with Mrs. Esther Sutton freelance author, certified counselor, women only
Tuesday, DEC 14th, 12:30pm, in the Library (free) lunch and video, About the Chanuka Miracles by Rabbi Zev Leff
Tuesday, December 14th, 8:00pm: EIGHTH NIGHT OF CHANUKA, Join us for a Chanuka Party, Chanuka games, puzzles, riddles, Other games and challenges, Trivia Quiz, Music & Refreshments

Wednesday
Wednesdays, 9:10am • Current Issues in Halacha with Rabbi Macy Gordon, Will not take place on Dec. 15th. Topic for Dec. 22 (Asara b'Tevet) is "Minor" Fasts: Who Fasts? Topic for Dec. 29 is Modern Hellenism and Modern Orthodoxy
Resumes next week - Wednesdays, 10:30am: Rabbi Yosef Wolicki on Parshat HaShavua
Wednesdays, 10:30am (women only): (women and children welcome), Chanuka songs - familiar (and some less familiar) favorites with Chani Abramson
Wednesday, 11:30am (men & women): More Upbeat Chesed Projects with Jackie Lowenstein, YOU have the power to make a positive difference in people's lives! Come & join us
Wed. December 15th, 12:30pm, in the Library (free), lunch and video: Chassidut and Chanuka by Rabbi David J. Derovan
3:00pm: (men & women) - Women in Tanach with Pearl Borow
3:00-5:00 - Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow
Wednesday, December 15th, 5:30pm (and Thursday night, see there) - In-Depth Overview of Tanach - For men only
5:30pm: Welcome - Chaim Hayman,
5:45pm: What we can learn from Tanach - Rabbi Efraim Greenberg
7:00pm: Historical Perspective on Na"Ch: Written or Oral Law? Rabbi Avrum Geller
8:15pm: Maariv
8:30pm: Parts of Tanach - Rabbi Yisroel Eisenblatt
25NIS per evening • Refreshments, For further details, call Chaim Hayman 671-1066 or 054-739-6261
7:30pm (Men & Women) Jewish Philosophy, Rambam's Guide for the Perplexed - Now studying: Ta’amei Mitzvot: The Philosophy of Gastronomic Commandments with Rabbi Chaim Eisen
Wednesdays, 8:00pm (also Sundays, 12:30pm): Creative Life Education in cooperation with the Israel Center presents: Awaken Your Latent Potential, Alternating presenters, including: Dr Vivienne Damelin, Aharon Romm - Shidduch Solutions
WED, 8-10pm: Aliya Counseling with Miriam Bass

Thursday
THU: Dvar Torah by Menachem Persoff
time varies: Shiur while you fold with Phil
Thursday, December 16th, 5:45pm (and Wednesday, see back)
In-Depth Overview of Tanach - for men only
5:45pm Revealing the Relevance of Nevu'ah - Rabbi Mordechai Machlis
7:00pm Issues in Kohelet and Iyov - Rabbi Efraim Sprecher
8:15pm Maariv
8:30pm Am Yisrael during the era of the Judges and Prophets - Rabbi Avrum Geller
25NIS per evening • Refreshments, For further details, call Chaim Hayman 671-1066 or 054-739-6261
Root & Branch Association in cooperation with the Jewish Values Education Institute of the Israel Center, Thursday, December 16th • 19:00
Halachah (Jewish Law) and the Archaeology of the Temple Mount; Illustrated Lecture by Rabbi Dr. Yehuda BohrerBet El Tradition Tours; Yeshiva of Bet El, Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
IY"H in January: Legends from the Gemara with Reb Yosef Schreiber
Hebrew Grammar course with Yosef Orkin takes place on Thursday eveningsIf you are interested in a future series, call 992-2833

Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen

Upcoming at the Israel Center
Dynamic, Inspirational, Enjoyable Music, Song, and Dance - Monday, Dec. 20, 8:30pm - music by women, for women, 25NIS students & members; others 30NIS

Monday, December 20th, 8:00pm: EFT Workshop with Rabbi Immanuel Yosef Legomsky, For details call 054-431-1711

Tuesday, December 21st, 8:00pm: Torah Codes with Rabbi Meir Kahane, Explore the hidden codes of the Torah with Aish HaTorah's Discovery Seminar's popular lecturer, Lecture in memory of Avraham ben Shlomo & Batya Berman z"l(father of Shulamit Neaman)

Wednesday, December 22nd, 9:30am: Guardian Issues for the Elderly, Special talk by Renat Weigler Esq. Legal Dept. Min. of Social Affairs

Wednesday, December 22nd, ASARA B'TEVET
2:30pm: The Mystical Link of the Luz Bone to Luz (Temple Mount), Shiur by Rabbi Efraim Sprecher
3:35pm: Mincha for Asara b'Tevet, Mini-shiur for Yom Kaddish K'lali
5:00: Maariv • Fast-breaking Refreshments

Wednesday, December 22nd, 7:30-9:30pm: Seminar on Experiential Torah Teaching conducted by Rabbi Mitch Heifetz, The seminar is free, will be conducted in English, and is open to young men and women preparing for careers in Jewish education. A delicious dessert buffet will follow the seminar for those who pre-registered. To register or for more information: 02-567-1719 or atid@atid.org

Motza'ei Shabbat, December 25th, 8:30pm
Prof. Ed Simon on Jewish Dreams
Don't miss this entertaining and educational presentation by one of the Israel Center's favorite and more colorful visiting lecturers
Prof. Simon will aslo be speaking on Gambling (Tue. Dec. 28, 8:00pm)

Sunday, December 26th, 8:00pm
Celebration of the completition of A Restatement of Rabbinic Civil Law
by Rabbi Emanuel Quint
Guest speaker: Mrs. Menucha Chwat
Refreshments • No charge

Sunday, December 12th, 2:00pm, Fifth day of Chanuka, Children 3-7 years, Puppet-assisted Story Teller, Animated video LIGHTS, Music & Balloons by the Great Solini, Refreshments • Only 10NIS p.p.

Monday, December 13th, 8:00pm, Seventh candle, Suitable for the whole family,Carlebach Concert with Itzhak Miller, Refreshments • 20NIS p.p.

In-Depth Overview of Tanach: WED, Dec. 15, 5:30-10:00pm, THU, Dec. 16, 5:45-10:00pm, Speakers include: Rabbi Ephraim Greenberg, Rabbi Avrum Geller, Rabbi Yisroel Eisenblatt, Rabbi Mordechai Machlis, Rabbi Efraim Sprecher, For men only, For further details, call Chaim Hayman 671-1066 or 054-739-6261

Tofaah: Monday,December 20th,8:30pm

Sunday, Dec. 26, 8:00pm: Celebration of the competition of A Restatement of Rabbinic Civil Law by Rabbi Emanuel Quint, Guest speaker: Mrs. Menucha Chwat, Refreshments • No charge

We are pleased to announce the initiation of the Israel Center Video Club (ICVC). Twice a month, we will present videos for your viewing pleasure. These will include classics, recent releases, animated features, and other popular movies. The videos will be shown in the library on the first Tuesday of every month at 2:00pm and the third Tuesday of every month at 7:00pm. Holidays and other considerations might necessitate schedule changes. Please watch Torah Tidbits for details. The first video will be presented at 2:00pm on Tuesday, January 4. It will be the classic, "CASABLANCA", with Humphrey Bogart and Ingrid Bergman (not to mention the brilliant Hungarian Jewish character actor, Laszlo Loewenstein/Peter Lorre). It is considered by many critics, film buffs, and just plain folk as one of the greatest movies of all time. Hope to see you "at the movies". Here's looking at you!

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
Rabbi Dovid Cohen, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Simcha Rock, Vaad member
Zvi Sand, 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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