ZMANIM - HALACHIC TIMES - Correct for TT #638
Ranges are THU-THU 29 Tishrei - 6 Cheshvan (Oct 14-21)
Earliest Shacharit - 4:52-4:56am
Sunrise - 5:42-5:47am
Sof Z'man Kri'at Sh'ma - 8:33am-8:35 (7:48-7:50am)
Sof Z'man T'fila - 9:30-9:31am (9:00-9:01am)
Chatzot (halachic noon) - 11:25-11:24am
Mincha Gedola (earliest Mincha) - 11:55-11:54am
Plag Mincha - 3:56½-3:50pm
Sunset - 5:13-5:05pm (5:08-5:00pm)

Candle Lighting & Havdala Times (Standard Winter time)
Correct for TT 638 • Rabbeinu Tam (J'm) - 6:20pm
4:31pm Jerusalem 5:42pm
4:50pm Gush Katif 5:46pm
4:48pm Raanana 5:44pm
4:47pm Beit Shemesh 5:43pm
4:47pm Netanya 5:44pm
4:48pm Rehovot 5:44pm
4:28pm Petach Tikva 5:44pm
4:45pm Modi'in 5:43pm
4:49pm Be'er Sheva 5:44pm
4:46pm Gush Etzion 5:43pm
4:47pm Ginot Shomron 5:43pm
4:31pm Maale Adumim 5:42pm
4:39pm Tzfat 5:41pm
4:47pm K4 & Hevron 5:43pm

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

All other places at some height above sea level have similar problems.

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

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table.

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

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

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

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

Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values-this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).

It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...

As you might have noticed...the molad of Cheshvan was early Thursday morning at 2 hours, no minutes and no chalakim. The molad occurs at an exact hour once in 1080 months. This is so because the time from one molad to the next is 29 days, 12 hours (which we can ignore for this calculation) and 793 chalakim (which is 44 min. and one cheilek and which we cannot ignore). 793 and 1080 are relatively prime, so that the number of chalakim of an hour will repeat only after 1080 months (more than 87 yrs.). The molad of Tammuz 5677 (1917) was WED 1 0 0. More interesting was the molad of Adar 5590 (1830) which was exactly at midnight bet. MON & TUE. Next scheduled whole hour molad is Adar Alef 5852, FRI 3 0 0 - however, we hope and pray for the restoration of Sanhedrin long before that, when this calculation will no longer be in use.

Lead Tidbit
MAYIM, water, agua, mizu, vann, su
That's Hebrew, English, Spanish (and Portuguese), Japanese, Norwegian, and Turkish (more at the end, if there is room). It is amazing - and noteworthy - how much attention has been and is paid to water from Sukkot through B'reishit and No'ach. The mishna tells us that the world is judged by G-d for water (rainfall, but probably more inclusive than that) on CHAG (Sukkot). The mitzva of Nisuch HaMayim (water of libation) in the Beit HaMikdash on the seven days of Sukkot is tied into that judgment. Each of the Four Species has a well-known need for a lot of water. Striking the ground with ARAVOT on Hoshana Rabba involves water. We say T'filat Geshem on Shmini Atzeret (Simchat Torah), and begin to mention G-d's role as the Rainmaker.

On Simchat Torah morning, we begin reading the Torah from the beginning. And then, again, of course, on Shabbat B'reishit, which was only two days later (this year). Look at the account of Creation and the emphasis on water. Even before the organized formation of the world, the primordial chaos is described as "Ru'ach Elokim hovering over the face of the waters". Water is repeatedly mentioned in the accounts of the second, third, and fifth days of Creation. (Take a look at the number of times - it is telling us something.) And in the restatement of Creation in the second chapter of B'reishit, the Torah tells us of the mist that arose to water the plant life. And then there is the elaborate description of the river that flows from the Garden and divides into four parts.

And this week, we read Parshat No'ach. The references to water and its significance is quite obvious.

Water and what it means physically to all life forms on Earth is one thing. And the analogy of water to Torah and what that means to the spiritual life of the Jew is the other thing. Water is good but it can be harmful, too. The MABUL certainly shows that to us. Water is LIFE. Torah is LIFE. Rain and dew are part of G-d's blessings to us. We need to pray for them and we need to deserve them. Water's importance cannot be understated.

No'ach-Stats
2nd of 54 sedras (2nd of 12 in B'reishit)
Written on 230 lines in a Sefer Torah, rank: 15th
18 Parshiyot; 5 open, 13 closed; rank 12th
153 p'sukim - ranks 4th Largest in B'reishit - tied with Vayishlach
1861 words - ranks 11th (6th in B'reishit)
6907 letters - ranks 13th (6th in B'reishit)
Drop in ranking for words and letters is due to No'ach's very short p'sukim. No'ach ranks 49th in words/pasuk and 51st in letters/pasuk. No sedra in B'reishit has shorter p'sukim.

Mitzvot None of TARYAG are counted from No’ach, yet there are mitzvot in the sedra.

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 - 6:9-22
The sedra of B'reishit began with the glorious account of creation and "went downhill" from there: The exile of Adam and Chava from Gan Eden, Kayin and Hevel, the continuous degeneration through successive generations until G-d's "regret" for having created the world and his "decision" to destroy it.

The only high note of this universal downslide comes at the end of the sedra: "But No'ach found favor in G-d's eyes".

[P> 6:9 (4)] The sedra of No'ach continues this thread and tells us that No'ach was "completely righteous IN HIS TIME".

SDT Rashi presents the divergent opinions as to whether "in his time" is complimentary or derogatory. Was No'ach great EVEN in his very wicked generation, or was he great only by comparison to the generation in which he lived. Although Rashi does not seem to favor one possibility over the other, it seems obvious that No'ach was not as great as Avraham Avinu. A look at the fifth chapter of Pirkei Avot will reveal a significant difference between No'ach and Avraham. Ten generations between Adam and No'ach and between No'ach and Avraham, both to teach us about G-d's long patience. Same. Yet when the first full run of ten generations was up,the Flood came. When the second one was up, the Mishna tells us, that Avraham's merit sustained the whole world. No'ach's merit seems to have been only enough only to save his own family. On the other hand, there was a significant difference between the generations of No'ach and Avraham that cannot be ignored, and make comparisons unfair.

The Torah essentially repeats that No'ach had three sons - Sheim, Cham, and Yefet, and that the world was totally corrupt.

[S> 6:13 (48)] Then No'ach is informed by G-d of His plans to destroy the world and is commanded to build an ark, bring into it two of every kind of animal and sufficient food for his family and the animals.

Commentaries point out that No'ach was given ample time to try to influence his generation to mend its ways. He either didn't succeed or didn't try too hard. He did exactly as he was told (and not more?).

Think about this...
G-d could have destroyed the world and saved No'ach and family and the pairs of animals with a miraculous snap of His finger. In no time. With no human involvement. He could have, but He didn't.

He could have left No'ach on his own, to do the whole job of saving his family and sample pairs of all the animals. He didn't do that either. (It probably would have been humanly impossible for No'ach to have done the whole job on his own.)

What G-d did do is command No'ach to build an ark of a specific size, a three-tiered floating structure, and to gather all the food necessary to feed many, many animals and his family for a year. This, say some commentaries, cannot be done without a heavy dose of miracle, of suspension of the laws of nature.

But it wasn't all supernatural. No'ach was part of it. And that is what G-d usually wants when it comes to miracles. We, as humans, relate so much better to that kind of miracle. Nachshon b. Aminadav needed to jump into the Sea before it would split. We need to see some familiar nature inside a miracle... and we also need to see the miracle inside nature.

SDT Baal HaTurim points out that the Torah says EILEH TO-L'DOT... four times (as opposed to V'EILEH -PC), and each time it comes to negate what came before it. EILEH TO-L'DOT SHAMAYIM VA'ARETZ... nullifies the TOHU VAVOHU (chaos and emptiness that preceded formation of this world). ...NO'ACH, to negate the generations that came before him. ...SHEIM (No'ach's son), to negate CHAM and YEFET. ...YAAKOV, to negate EISAV.

The MABUL was KEITZ KOL BASAR, the END of all "flesh"... KEITZ, KUF-TZADI is 190, corresponding to the 40 days of rain and 150 days of surging water that made up the destructive aspect of the Flood.

Levi - Second Aliya - 16 p'sukim - 7:1-16
G-d tells No'ach and his family to go into the Teiva (ark) and to take with him seven pairs of each kind of kosher animal and bird. Noa'ch is told that in seven more days it will rain for 40 days and nights during which time all life on earth will be wiped out. No'ach was 600 years old at the time of the Flood. And so it was.
G-d's commands to No'ach to take pairs of animals as well as 7 pairs of kosher animals and birds, are two separate matters. The pairs of animals were for the survival and continuation of the species. These animals, we are taught, came on their own by instinct of self- preservation. On the other hand, No'ach had to bring into the Teiva the other animals, whose destiny, so to speak, was the Altar and the dinner table.

How many deer were in the Ark?
Seven pairs because the deer is a kosher animal, or only two (one pair) because the deer is never brought as a Korban? Since some say that the reason for the seven pairs was because of sacrifices, and others say it was to provide kosher food, what's the answer for deer? Similarly, how many chickens? Sacrifices? No. Food? Yes. So which was it?

Rabbi Zev Leff explains that B'nei No'ach are permitted to offer sacrifices from ANY kosher animal or bird; No'ach was not restricted to cow, goat, sheep, and two types of doves - the only acceptable animals and birds for Korbanot of a Jew in the Mikdash. Hence, for either reason, it would seem that there were seven pairs of deer, giraffe, gnu, chicken, sparrow, peafowl, etc.

Shlishi - Third Aliya - 22 p'sukim - 7:17-8:14
The rains fell and the waters of the deep surged for 40 days and nights, but the Flood remained at its highest for an additional 150 days. G-d 'remembered" No'ach and all with him in the ark, and the waters began to recede. The ark settled on Mt. Ararat and 40 days later (Remember the first 40 days? This time the 40 represents the rebirth of those who survived the Mabul), No'ach opened the" window" of the ark and sent out a raven. Then he sent out a dove, and again, and finally after a full (365 day) year, the earth was ready to receive its new inhabitants.

R'vi'i - Fourth Aliya - 15 p'sukim - 8:15-9:7
[S> 8:15 (15)] G-d tells No'ach to leave the ark with his wife, his sons and their wives, and all the animals and birds. No'ach builds an altar and sacrifices upon it from all the kosher species. G-d's "reaction" to No'ach's offerings is that in spite of the basic evil potential of human nature, He will not destroy in the "wholesale fashion" of the Flood (but rather punish on a more restricted and specific basis). The laws of nature are altered to provide the world with a never-ceasing cycle of seasons and climactic conditions.

HERE'S A THOUGHT... We can see in the account of the Flood and its aftermath, a continuation of creation. It is as if stage 1 of creation was recorded in Breishit and here we have stage 2. In other words, the world as we know it came into existence during the 6 days of creation AND during the Flood which took place 10 generations later. Sort of like a rough draft and a further revision. We learn about the world from all that the Torah tells us.

G-d blessed and commanded No'ach and his family (and all of mankind) to be fruitful and multiply".

No'ach receives permission to eat meat (this was denied to the previous generations), but was warned not to eat from a live animal. Murder and the other Noahide Laws are referred to and/or inferred, at this point. Again (third time?), No'ach and family are told to be fruitful and repopulate the world.

Chamishi - Fifth Aliya - 10 p'sukim - 9:8-17
[S> 9:8 (10)] G-d makes a promise to mankind that He will never again destroy the world as He did with the Flood. The rainbow will serve as sign and reminder of this promise.

We acknowledge the significance of a rainbow by reciting a bracha when we see one "...He Who remembers the Covenant, is faithful to it, and keeps His word.” Of the 10 items mentioned in Avot as having been created at the instant between the Six Days of Creation and the first Shabbat, all but the rainbow are supernatural. The rainbow, then, can be seen as a bridge between the natural and the supernatural. Put differently, we should see G-d's handiwork in all the elements of nature, not just in obvious miracles. "The mouth of the Earth" was a one-time creation to dispose of Korach and his gang. But regular rocks and hills, crags and clefts are no less part of G-d's handiwork.

Some say that a rainbow is a sign that G-d is angry with the world and would want to destroy it - except He promised not to. On the other hand, Yechezkel describes the Heavenly Throne as like a rainbow, and the radiance of the Kohen Gadol upon leaving the Holy of Holies on Yom Kippur is also likened to a rainbow in the sky. And it's beautiful, too.

Shishi - Sixth Aliya -44 p'sukim - 9:18-10:32
Second longest Shishi in the Torah.
[P> 9:18 (12)] Some time after leaving the ark, No'ach becomes a tiller of the soil and a grape grower. He produces wine and becomes drunk. One of his sons, Cham, behaves immorally with his father in his drunken state; Shem and Yefet behave admirably in the situation. When No'ach realizes what has happened, he curses Cham and his son Canaan, and blesses Shem and Yafet. No'ach lives 350 years after the Flood, and dies at the age of 950.

The arithmetic of No'ach's years (600 before + 350 after = 950) seems not to take into account the year of the Flood. There is a good case to be made for not considering the duration of the Flood in calculations of the chronology of the world. We might look at the Flood as a period of "suspended animation" - laws of nature were not in effect; perhaps time as we know it cannot apply to that interval. The animals in the ark did not function in their normal ways. No'ach had no sleep during the whole period (if we take statements made as literal).

[P> 10:1 (14)] The Torah next outlines the generations that followed No'ach including mention of Nimrod, the mighty rebel against G-d, and the nations that came from Sheim, Cham and Yefet.

These are the descendants of No’ach (numbers in brackets count the 70 nations of the world).
We’ll call NO’ACH the zero generation. That makes SHEIM, CHAM, and YEFET, the first generation after No’ach.
The Torah starts the genealogy with Yefet. Generation 2 from Yefet are:
[1] Gomer, [2] Magog, [3] Madai, [4] Yavan, [5] Yuval, [6] Meshech, and [7] Tiras (who Rashi says is Paras, which partners him nicely with his brother Madai).
Third generation from Noach via Yefet’s children:
From Gomer: [8] Ashkenaz, [9] Rifat, and [10] Togarma.
From Yavan: [11] Elisha, [12] Tarshish, [13] Kitim, and [14] Dodanim.
2nd generation from No’ach via Cham:
[15] Kush, [16] Mitzrayim, [17] Put, and [18] K’na’an.
3rd generation via Cham’s children:
From Kush: [19] S’va, [20] Chavila (who starting UPS - just kidding), [21] Savta, [22] Ra’ma, [23] Savt’cha
Ra’ma had [24] Sh’va and [25] D’dan. (These two being 4th generation.)
Kush also fathered Nimrod, not numbered among the 70.
From Mitzrayim: [26] Ludim, [27] A- namim, [28] L’havim, [29] Naftuchim, [30] Patrusim, [31] Kasluchim, (from either 30 or 31 came [32] P’lishtim - according to Rashi, Patrusim and Kasluchim swapped wives a lot and the P'lishtim came from both of them), [33] Kaftorim.
No one from Put.
[S> 10:15 (6)] From K’na’an: [34] Tzidon, [35] Cheit, [36] the Yevusi, [37] the Emori, [38] the Girgashi, [39] the Chivi, [40] the Arki, [41] the Sini, [42] the Arvadi, [43] the Tz’mari, and [44] the Chamati.
So far, 25 from Yefet, 19 from Cham.
[S> 10:21 (12)] From Sheim: [45] Eilam, [46] Ashur, [47] Arpachshad, [48] Lud, [49] Aram.
From Aram: [50] Utz, [51] Chul, [52] Geter, [53] Mash.
From Arpachshad came [54] Shelach and from him came [55] Eiver. Eiver is 4th generation. He had [56] Peleg and [57] Yaktan (5th generation).
From Yaktan: [58] Almodad, [59] She- lef, [60] Chatzarmavet, [61] Yerach, [62] Hadoram, [63] Uzal, [64] Dikla, [65] Oval, [66] Avima’el, [67] Sh’va (same name as 24), [68] Ofir, [69] Chavila (same name as 20), and [70] Yovav.
That’s 26 from Sheim. Total 70.
It should not be lost on us that the birth of the world population is describe as the 70 nations, and the birth of Israel begins with “70 souls”.

Sh'vi'i - Seventh Aliya - 32 p'sukim - 11:1-32
This is the longest Sh'vi'i in the Torah
[P> 11:1 (9)] The Torah tells us of the attempt to build the "Tower of Babel", the symbol of rebellion against G-d. G-d thwarted the plans, confused the languages of mankind and scattered the people far and wide.

Commentaries contrast the two sinful generations in this sedra. Dor HaMabul was destroyed because their sins included the destruction of society by total disregard of a person for his fellow. Dor HaPlaga sinned against G-d alone, not against each other. Society (albeit altered) can survive; G-d can permit it to continue under these circumstances.

[P> 11:10 (2)] The sedra returns to the lineage of No'ach, this time tracing only through Sheim. We find for each generation, the name of the "main" person, his age when his "main, named" son was born, how many years he lived after his "main" son was born, and the fact that other sons and daughters were born.
Sheim was 100 when he had Arpachshad (two years after the Flood). He lived a further 500 years (600).
[P> 11:12 (2)] Arpachshad had Shelach at 35. Lived 403 more years (438).
[P> 11:14 (2)] Shelach was 30 when he had Eiver. Then another 403 years (same as his father). (Total: 433).
[P> 11:16 (2)] Eiver was 34 when Peleg was born. He lived another 430 years (464).
[P> 11:18 (2)] Peleg was 30 when R'u was born. He lived another 209 (239).
[P> 11:20 (2)] R’u was 32 when S'rug was born. Plus another 207 yrs (239).
[P> 11:22 (2)] S’rug was 30 when he had Nachor. He lived another 200 years (230).
[P> 11:24 (2)] Nachor was 29 when Terach was born. He lived 119 more years (148).
[P> 11:26 (7)] Terach was 70 (there's that number again, and also notice how much older Terach was when he had children, compared with all previous generations back to Arpachshad.) Terach had three sons, Avram, Nachor, and Haran. Haran had Lot. Haran died. Avram married Sarai and Nachor married his niece Milka, Haran’s daughter.

The Torah makes a point of telling us that Sarai was barren.
Terach takes his son Avram, his grandson Lot, his daughter-in-law Sarai, they leave Ur Kasdim and head out for the land of K'naan. They make it as far as Charan and settle there. Terach dies in Charan at 205 years of age (the only one since No'ach with a recorded age at death).
The events the Torah mentions at the end of Parshat No'ach did not happen in the sequence recorded. Commentaries explain why.
The sedra thus ends with the stage set for the next major phase of world development - the return to belief in one G-d and the "birth of Judaism".

Maftir (2nd Torah) - 7 p'sukim - Bamidbar 28:9-15
Chapters 28 and 29 in Bamidbar (Parshat Pinchas) deal with the daily and Musaf korbanot (sacrifices) in the Mikdash. Since the two Shabbat p'sukim are followed by the five that deal with Rosh Chodesh, both portions are read for the Maftir on Shabbat Rosh Chodesh. Notice that the Musaf of Shabbat is an expanded version of the weekday sacrifices and Rosh Chodesh's Musaf is like those of the Chagim. Makes sense when you think about it. Six days... and on the 7th - Shabbat is one of the days of the week and the unique one among them. The Chagim belong to the Jewish calendar, which is based on the months and Rosh Chodesh.

Haftara - 24* p'sukim - Yeshayahu 66:1-24
The special Haftara for Shabbat-Rosh Chodesh, the last chapter of Yeshayahu, preempts the regular Haftara (usually). The obvious reason for the choice is found in the next to the last pasuk, which mentions both Shabbat and Rosh Chodesh. This pasuk is reread after the last pasuk, so that the book of Yeshayahu - and this Haftara - can end on a bright note. This chapter, as all chapters in Yeshayahu from 40 and on, contains a message of consolation. Specifically, this chapter tells us that G-d cannot be contained in the physical Mikdash, nor is He interested in sacrifices that are not offered with sincerity. This message is appropriate all the time, and the association with Shabbat - week in and week out - Rosh Chodesh - month in and month out, fits.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 254 •Bailments (Part VII)
This is the last lesson dealing with the responsibilities of the unpaid bailee.
The owner entrusted the object to the bailee, who in turn entrusts the object to a third person. The object is lost or damaged while in the possession of the third person. There are now three parties to the transaction, the owner, the bailee, and the third person. What are their respective rights?

The halacha is now established that if the bailee entrusts the object to a third person to guard and the object is lost, stolen, or damaged, the bailee is liable. The reason given is that the owner can state that he believes the bailee should the bailee take an oath to relieve himself of liability, while the owner does not trust any other person to take an oath of non-liability. This holds true even if the third person enjoys a reputation that he is more trustworthy than the bailee. Therefore, if the object was lost or stolen or damaged in the presence of witnesses so that the bailee is not called upon to take an oath, the bailee is not liable since there is no oath involved. Similarly; if the bailee was present when the object was lost or stolen or damaged and the bailee can testify to facts that show no liability to the owner, the bailee is not liable. The owner cannot raise the plea of the bailee only being believed by him since it is the bailee who is taking the oath of non-liability.
If the bailee entrusted the object to the third person in the presence and knowledge of the owner and the owner did not protest, then the bailee is not liable if the object was lost, stolen, or damaged in the possession of the third person. Therefore, if the owner was accustomed to entrust this third person, then the bailee is not liable to the owner if the object was lost, stolen, or damaged while in the possession of the third person. If the third person does not have the money to pay the owner, the bailee is still liable to him.

When the owner entrusts the bailee with the object to be guarded in the home of the bailee, it is assumed that the wife, sons who are of age, and other members of the household of the bailee will also be engaged in the guarding of the object. But if the bailee entrusted the object to minor children or to others in the house but who do not reside with the bailee, the bailee is liable for loss. However, if it can be shown that the owner knows that the bailee never guards the object by himself but always entrusts the object to another person, the owner cannot be heard to plead that the bailee is liable for loss of the object.
There are two reported cases in the Talmud that appear in all of the codes: The owner entrusted the bailee with moneys to guard. The bailee entrusted the moneys to his mother, who hid the moneys but not too well, and the moneys were stolen. It was held that the bailee is not liable because he entrusted the moneys to a member of his household. This case also involved the situation where the bailee did not inform his mother that the moneys were not his since the bailee felt that the mother would take better care of the money if she thought it belonged to her son. The mother had no liability to the owner since she was not told that the money belonged to the owner and not to her son. The bailee was required to take an oath that the money that he gave to his mother that was stolen from her was indeed the money entrusted to him by the owner, and the mother was required to swear that she hid the moneys from view; If they both took the oaths they are free of liability to the owner.

However, if the bailee advised his wife and the members of his household that the money he is entrusting to them belongs to the owner, and they did not guard the object as they should have, they are liable to the owner and the bailee is not liable. If the wife or the other members of the house- hold who are liable to the owner do not have money to compensate the owner, there are opinions both ways whether the bailee is liable to the owner.

The other case: The owner of hops entrusted the hops to the bailee, who also had hops of his own. The bailee instructed his servant to place some hops into the beer, pointing to his own hops. The servant placed some of the owner's entrusted hops into the beer. When the owner sued to recover the value of the hops, it was held that the servant was not liable since his master the bailee did not tell him to put these hops in and not the others. The servant might have thought that the bailee pointed to certain hops only to make things easier for him but it did not matter which hops he put into the beer. The bailee is not liable since he told the servant to place "some of these hops into the beer. "

The bailee pays to the owner the benefit of the owner's hops in his beer. Thus if the beer turned sour and the bailee has no benefit, he pays nothing to the owner.

The bailee must take an oath that all of these facts are true.

Termination of the role of the bailee
At the time that the bailee is entrusted with the object by the owner, they may stipulate the length of the term of the bailment, the time and place where the object should be returned to the owner, and any other agreements they may have regarding the return of the object. All such agreements will be binding on both parties.

For example, a car rental company may permit the lessee to return the car in another city if that is convenient for the lessee.

Assume that there is no agreement between the parties regarding the termination of the role of the bailee and how and where to return the object to the owner.

There are two ways to look at the situation:
(1) from the perspective of the owner or
(2) from the perspective of the bailee.
(1) The owner may at any time, even before the agreed-upon time of termination, request that the bailee return the object and terminate the bailee's role. He may not do this in the case of the lessee or the borrower. The owner cannot demand that the bailee return the object to a place other than the place where the object was entrusted to the bailee. If the object was entrusted to the bailee in Tel Aviv, the owner cannot demand its return in Jerusalem. The owner cannot make such demand even if he offers to pay the expenses of the bailee to make such delivery. This holds true even if the object that was deposited was money and the bailee has other money in Jerusalem to give to the owner in place of the money that he is holding in Tel Aviv. However, if the bailee brought the object to Jerusalem, the owner can demand its return there. On the other hand, even if the bailee brought the object to Jerusalem, the owner can demand that the object be returned in Tel Aviv;
(2) Assume that the time of termination has not yet arrived. There is an opinion that the bailee may terminate his role the same as any employee may resign his employment at any time. There is another opinion that he is not similar to an employee and thus he may not resign his role as a bailee. The bailee may return the object to the owner wherever he may find him (or the owner's wife if the object is returned to the home of the owner), except if the place stated by the bailee is too remote and is desert-like. If the bailee forced the owner to receive the object back, it is a valid return of the object.

The subject matter of this lesson is more fully discussed in volume VIII chapters 291 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

Laws of Acquisitions (part 1)HAGBAHA (lifting)
Not only our “religious” commandments have an inner, spiritual element; the monetary laws also have profound transcendent significance, beyond their role in creating order in commerce and civil society.

Rav Natan of Breslav elaborates on the deeper significance of the laws of acquisitions. His mystical, Chassidic commentary can also be partially understood on a more basic human level. In the following weeks, we will present various aspects of Rav Natan’s commentary.

The basic rules of acquisition are as follows: Merely agreeing to transfer ownership of an object does not effect an acquisition (SA:CM 189). The original owner remains owner, though he is considered untrustworthy if he reneges on a commitment to sell barring some kind of duress (CM 204). An acquisition of movable goods is effected only through a specific act of kinyan.

Rav Natan begins by pointing out that the most fundamental acquisition is that of “raising” (HAGBAHA; see SA:CM 197:2). The reason is that the very essence of trade is to use our unique human power of instrumentality and judgment, signified by our hands, to elevate the physical world from a base, purely material status (signified by its resting on the ground) to a higher level where it fulfills a spiritual objective. (In Chassidic terminology, the sparks of holiness are strewn on the ground, and we elevate them.)

In non-mystical terms, we can understand that the material world attains elevation when it is used in the service of G^d. This may be through actual use in a mitzva, or through giving us physical or emotional strength to do G^d’s service in other ways, or perhaps through giving us some enjoyment that gives us a consciousness of His benevolence.

Of course, the original elevation takes place when something natural is transformed into an object of human use, for example through manufacture or cultivation. Rav Natan often refers to this process as the “39 labors” prohibited on Shabbat, which are the archetypes of all materially creative activity. But commerce also has a crucial role in this elevation. Even after an object has already been formed, there is generally one specific individual who can most enable it to attain its ideal Divine destiny. The process of exchange helps bring all the goods of human or natural creation to their ideal realization in the overall scheme of providence.

By raising up an object when we transfer ownership, we demonstrate that commerce also is part of the providential process of elevating the natural world from a fallen, wild state to directed use in service of the Creator.

Please note:
The manuscript for Meaning in Mitzvot on the Kitzur Shulchan Arukh is in its final stages of preparation. The book will be distributed IY"H by Feldheim. There still might be an opportunity for anyone who would like to make a dedication or otherwise be a partner in the publication of the first printing of the book. Please contact Rabbi Meir by e-mail: mail@asherandattara.com

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

The Israel Center and Torah Tidbits family salute Rabbi Asher Meir on the completion of 5 years of this column, and we wish him continued success with the column and his soon to be released Meaning in Mitzvot

TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
The Slow Slide to Destruction and Exile [2]
We err seriously if we see the cause of the impending destruction of our first independent state and the subsequent exile of the Jewish People, solely in active and extended idolatry. When Israel celebrated the Golden Calf, the Torah tells us that they arose ‘letzacheik’ which the Midrash Tanchuma understands: “To idolatry, to sexual immorality, and to murder. These three are so intertwined that Chazal taught that actually Israel always understood that idols had really no existence, power or spiritual meaning. Rather, they wanted immorality and therefore adopted idolatry to free themselves from the constraints of the Divine Law. Actually, Judah and Israel then, were like the Generation of the Flood, of whom our Sages (Sanhedrin 108a) taught that they were only consigned to destruction, despite their idolatry, when they began to steal from one another.

It is true that Ahaz, king of Judah who went in the path of the kings of Israel, radically changed both the scope and the philosophy of idolatry introduced by Yeravam ben Navat and Achav in the Northern Kingdom. However, the severity and extent of social sins and sexual immorality were now similarly radically changed in comparison to earlier times. We see that the period of Shmuel HaNavi, David HaMelech and Shlomo show no evidence of the social anarchy that we find in Sefer Shoftim when each person did as they saw fit because “there was no king in Israel”. Even after, under Yeravam ben Nevat and Achav, the prophets primarily did not cry out against social injustice and oppression; indeed, “The soldiers of Achav suffered no casualties, whereas those of David did, because the former spoke no Lashon HaRa”.

We must remember that Avraham, the founder of Israel, told Avimelech in reply to his question as to what led Avraham to fear that they could kill him and take away his wife: “There is but no fear of G-d in this place and they will slay me because of my wife” (B'reishit 20:11). Yet that fear is not expressed solely in Mitzvot Bein Adam LaMaklom. The truth is that all the parshiyot dealing with religiosity, holiness, ritual purity, kashrut, laws of Kohanim and Leviyim, and the Mishkan and its vessels [Truma thru Achrei], are anchored between the two parshiyot that include most of the social and moral obligations of Israel - Mishpatim and Kedoshim. After all, Avraham’s qualities that led HaShem to choose him were: “For I have known him, that he may command his children after him that they may keep the way of the Lord, to do righteousness and justice” (B'reishit 18:19).

Although the text in Melachim Bet from chapter 24 onward talks only of idolatry, we are told in 2 Chronicles (28:6-8) of the murder of 120,000 Judeans by Pekah ben Remalya king of Israel and the protest of some of his notables that led to the release of 200,000 women and children slaves, captured by his Northern Kingdom. That inhuman and immoral behavior was only a small part of what we are told in the writings of the prophets Yeshayahu, Micha, Hoshea and Amos who all lived before, during and after Ahaz’s reign. They bear witness how idolatry led to sexual immorality, fraud, injustice and murder- ethical anarchy and social corruption.
“Concerning Judah and Yerushalyim, in the days of Uzziah, Jotham, Ahaz and Hezekiah… Learn to do good, seek justice, strengthen the victim, do justice for the orphan, take up the cause of the widow… the city that was full of justice , in which righteousness used to lodge, but now there are murders… Your silver [coinage] is become dross [debased], your wine adulterated with water… Your princes are associates of thieves, they love bribery and seek illegal payments… They judge not the fatherless nor does the cause of the widow come to them” (Isaiah 1:17-23; Haftara Chazon, Shabbat before Tisha B’Av).

“Concerning Shomron and Yerushalyim in the days of Jotam, Ahaz and Hezkiah…

That devise iniquity and plan evil while in their beds at night! When the morning is light, they execute that evil… And they covet fields and seize them; and houses and take them away; Thus they oppress a person…

Heads of the House of Jacob and rulers of Israel, that hate justice and pervert all equity; that build up Zion with blood and Jerusalem with iniquity… the heads judge for reward, the priests teach for hire and the prophets divine for money… Yet will they lean on upon the Lord and say, ‘Is not the Lord with us? No evil will come on us’”. (Micha 2:2; 3:9-11).

“For three sins of Israel [will I forebear but not] for the fourth [for idolatry, sexual immorality and murder but not for the oppression of the poor (Radak)]. Because they sell the righteous for silver [referring to the bribery of judges in order that they find innocent people guilty; or the kidnapping of people for sale as, Chazal referred this verse to the sale of Yosef [that is why this is the haftara for Parshat Vayeishev] and the needy for a pair of shoes [even for a trivial thing as their shoes, alternatively, oppressing them even down to their very last possessions, their shoes. However, Rashi, seeing ‘naal’ in the connotation of locking in the foot as compared to the freedom of the open sandal, explains that the rich would lock in the poor, that is, buy up all the fields surrounding a poor man’s field and then use their power to force him to sell them his possessions; legal but immoral]. They pant in lust after the dust of the earth on the head of the poor, and turn aside the way of the humble; And a man and his father go into the same maid, to profane My holy Name [the absence of any shame, makes all immorality permissible]; And they recline besides the [sacred] altars on clothes taken as pledges for loans [that halachically had to be returned each night to the poor (Shmot 22:25-26)]” (Amos 2:4-8).

“It has been told to you what is good and what the Lord requires of you: Only to do justly and to love mercy and to walk in modesty with your G-d” (Micha 6:8). “And Zion shall be redeemed through justice”.

This is the 56th 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] G'matriya Match
[6] Raincheck
[7] Torah from Nature
[8] From the desk of the director

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

Q In my place of work, in addition to ten regular, paid general holidays, they also pay those who take off for Yom Kippur and a day of Rosh Hashana. The employment agreement states that if a general holiday falls during an employee’s vacation, he chooses between an additional vacation day and getting paid extra for not utilizing all of his vacation days. The employers feel that they do not have to give these options this Yom Kippur, even though it fell on Saturday, when the business is closed. They also say that it is forbidden for a Jew to get paid for a Jewish holiday, and that I should not have the right to extra salary or an alternative. Is it actually forbidden? [The question was shortened and does not quote verbatim the pertinent clauses from the contract.]

A A Jew must not only refrain from forbidden activity on Shabbat and Yom Tov but also may not be paid directly for permitted work he performs on those days. The commercialization of permitted activities causes them to be included in the prohibition of commerce on these days (Rashi, Ketubot 64a). One cannot even receive payment for renting out utensils for Shabbat, even if no Jew uses them for any type of work (Shulchan Aruch, Orach Chayim 246:1). It is possible to avoid a prohibition in most cases. That is if the paid work isn’t limited to Shabbat or Yom Tov but includes work or rental during the week. Then the problematic payment is “swallowed up” in the permitted payment (ibid.). There is much to say about when payment is deemed directly linked to Shabbat and when not, but we will see that there is no need to elaborate further in this case.

In truth, one is not really paid for vacation days. Rather one is paid for the work that he does during the period of a year (usually), with the payment dispersed throughout. The employer realizes that his workers need time off for recreation, family needs, and/or religious and civil observances. He thus pays his worker for a full year of work minus vacation days, as if he worked for a full year. Thus, in reality, you are just not being penalized for days off, whether on the civil New Year or the Jewish New Year and Yom Kippur. Even if you get paid extra for Yom Kippur falling on Shabbat, that is because of an additional benefit that some employers give, that one who has less leisure time than he “deserves” is compensated for his diligence during his work time by an increased salary. You are not being paid for doing anything on Yom Kippur. There would be a serious question if a Jewish worker asked his Jewish employer to pay him overtime for work he did on Yom Kippur. That sensitive issue is not included in the question you raised.

However, the following consideration is crucial to keep in mind. (Because a few things are unclear from your question, we respond provisionally.) You not only are not being docked pay for Rosh Hashana and Yom Kippur, but you don’t even have it taken off from your general vacation time. This is a generous arrangement, which not all observant Jews are awarded. Our understanding of the agreement is that these added vacation days are meant only for Jews, who need the days off, and you are not even asked to come in on gentile or civil holidays to make up for your absence. Thus, it seems highly inappropriate to take the special privilege intended not to interfere with your religious sensitivities and turn it into an opportunity to make extra money or get extra days off that others are not entitled to. Please realize that 100 years ago, Jewish employees were forced, sometimes sadistically, to choose between keeping Shabbat and Jewish holidays and being fired. We should be thankful that many elements of society are as accommodating to us as they are, especially in your case. If our understanding of the case is correct, then it is wrong and a likely desecration of HaShem’s Name and the character of our people to try to enforce the wording of the contract (we do not intend to serve as legal counsels to analyze its language) to take advantage of your employers’ good will.

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 two men came to R' Moshe-Yitz'l of Ponovezh. They had both bought plots in the cemetery, and each wanted the better of the two. After they had argued back and forth for some time, R' Moshe-Yitz'l rendered his verdict: "Whoever dies first gets the better plot."
Never again did they argue the issue.

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
There is much greater danger of success going to one's head if it did not come from there. - From A Candle by Day by Rabbi Shraga Silverstein

[4] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Careful readers of Sefer Bereishit know that Avraham Avinu’s trek to Canaan did not begin with the Lekh- Lekha command in ch. 12; rather it was set into motion as a “family outing” at the end of Parshat Noach. Without any explanation given, Terach, takes his son, grandson and daughter-in-law on a trip towards Canaan.

In an attempt to explain Terach’s travels, the Midrash tells of the trials and tribulations of Terach’s family in Ur, beginning with the well-known story of Avram smashing his father’s idols and continuing with King Nimrod condemning him to death (see Bereshit Rabba [BR] 38). Despite Avram’s miraculous escape from the fiery furnace into which he had been cast, Haran’s death at the hands of Nimrod was enough to convince Terach that it was time for his family to move on.

The Midrash also relates that after having been commanded to continue towards the unnamed Promised Land, Avram evaluated the merits of each land through which he passed. In Aram Nahara'im and Aram Nachor, he saw the people running after pleasures and partying, and immediately prayed that this should not be his land. When he reached Eretz Yisrael, he saw that the people had a healthy work ethic and were busily engaged in agricultural work; he prayed that this should be the land chosen for him (BR 39).

Even in Avram’s day, reasons for Aliya ranged from a desire for a more meaningful and spiritual life to escape from anti-Semitism to a sense of a call from God. After 2000 years of exile we have today yet another reason.
Here we are at home.
Rabbi Shalom Z. Berger, Ed.D., Bar Ilan U.

[5] G'matriya Match
And here is a G'MATRIYA find that fits in well with the above statement.
VA'YOLED NO'ACH SH'LOSHA BANIM ET SHEM ET CHAM V'ET YAGET: (B'reishit 6:10)
From these three sons of No'ach - as we have just shown - come all the nations of the world. Yet...
V'HIT'BARCHU B'ZARACHA KOL GO'YEI H'AARETZ EIKEV ASHER SHAM'ATA B'KOLI: (B'reishit 22:18)
G-d says to Avraham Avinu, that all the nations of the world will be blessed "through his descendants (the Jewish People), because you, Avraham, listened to Me.
These two p'sukim have the same g'matriya - 2938.

[6] Raincheck
Key:
MHUH - MASHIV HA'RUACH U'MORID HA'GESHEM
T&M - V'TEN TAL U'MATAR LIVRACHA
MHT - MORID HATAL

Review:
From Musaf of Shmini Atzeret through Shacharit of the first day of Pesach, we say MHUH in the second bracha of every Amida. This acknowledges G-d as the Rainmaker.

Omitting MHUH in its season AND not saying anything in its place (which is the common practice of Nusach Ashkenaz, outside of Eretz Yisrael), invalidates the Amida. If one is still within the second bracha, one can correct the omission. But if the next bracha has been started, one must start the Amida all over again.

If one regularly says MHT during the summer season, then the omission of MHUH does not invalidate the Amida, because we may assume that MHT was said in place of MHUH, and MHT is an acknowledgment of G-d's role in nature and the weather, and this is sufficient "after the fact", not to invalidate the Amida.

Although we MENTION rain in our prayer from Shmini Atzeret, we do not yet ASK for rain. The request for rain is with T&M.

In Eretz Yisrael, we begin saying T&M on the eve of the 7th of Cheshvan. This year, that is Thursday night, October 21st. From then until Pesach, we ask for rain in the weekday Amida.

Omitting T&M (saying just V'TEIN BRACHA) when T&M is supposed to be said, invalidates the Amida. If the omission is "caught" before one concludes the brachot of request, then T&M can be said at the asterisk of the SH'MA KOLEINU bracha. If one realizes that he forgot to say T&M in the last 3-bracha section of the Amida, then he/she returns to BAREICH ALEINU and continues the Amida from that point (remembering, of course, to say T&M). If one has concluded the Amida (separated his/her feet), and then becomes aware of the omission, then the Amida must be repeated from the beginning.

Outside of Israel, T&M begins on December 4th or 5th.

Details we have no room to review at this time include situations of doubt and the cases of people from abroad visiting Israel when we begin T&M. There are also some interesting details concerning Jews in the southern hemisphere, and lots of other tiny details which remind us to daven carefully.

[7] Torah from Nature
ALMIQUI a.k.a. Cuban Solenodon, is an insectivore weighing about 1 kg. It is found in dense, humid forests and brush country, as well as around plantations. Insects and spiders found in soil and leaf litter form most of its diet... mainly nocturnal, hiding during the day in rock clefts, hollow trees, or burrows which it excavates itself... rooting in the ground with their distinctive, long snouts and by tearing into rotten logs and trees with their fore claws. The 1 or 2 young in a litter are born in a nesting burrow... thought to be extinct, a few almiqui were found in the 1970s. The species is endangered, with an estimated population of less than 100. Mongoose and feral cats are probably responsible for its near-extermination... highly developed sense of touch and smell... can climb near-vertical surfaces, but they spend most of the time foraging on the ground... and are among the very few poisonous mammals (platypus and water shrew are two others)...long life span and low reproductive rate (both very unusual in its type of animal) One of the stanger-looking of No'ach's Teiva passengers.

[8] Divrei Menachem
We are often asked what Parshat Breishit and Parshat No’ach have in common? One of the more creative responses to this question was offered by the Chassidic master Netivot Shalom.

He calls our attention to the punishment bestowed on the serpent for enticing Adam and Chava to eat from the Tree of Knowledge. The serpent would now go on his belly and eat dust all the days of his life (Breishit 3:14). However, the Master notes, having food available on an ongoing basis could be considered a timely blessing, not a curse.

With that in mind our attention now turns to the description of the Flood in Parshat No’ach, also the consequence of evil ways – in this case of man, not beast. We read of waters that lifted the Ark, mountains covered, animals that expired, and how all existence – except for Noah’s group – was blotted from the face of the earth. The Netivot Shalom notes that not one mention of G-d occurs at any point in this drawn out account (ibid 7:17-25).
Evil, it seems, has a tendency to cause G-d’s presence to disappear, if not to be forgotten altogether. The dust-eating serpent, he explains, faced the deadly punishment of not needing G-d, of Hashem’s total absence in his world. It is not surprising, therefore, that the righteous Noah’s first act on leaving the Ark was to build an altar to G-d, and thus to seek Him out.
Shabbat Shalom, Menachem Persoff

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

ONE HUNDRED TT Mikdash Articles!
Over two years have passed since I first had the privilege of writing articles on Beit HaMikdash related topics in Torah Tidbits and to date I have written 100 articles in all. Hoping to "increase the knowledge, interest and anticipation of the reader", I have covered all aspects of the Mikdash; its structure, history, religious significance, Korbanics, Yom Kippur, Kohanim, and what not. And, Baruch Hashem, the response has simply been wonderful with emails and telephone calls from TT readers from all over Eretz Yisrael and abroad. People have come up to me and initiated Mikdash discussions at weddings, on Tiyulim to Yesha, even in Jerusalem, everywhere. (You try to answer a question on fine points of Mikdash procedure when your cotton-stuffed mouth is wide open and your inquisitive dentist is merrily drilling away!). I have found that there are TT readers who save these articles in notebooks and that there are even "Mikdash-oriented families" who every week discuss these articles over the Shabbat table. And answering reader's inquiries about the most fascinating part of Torah is not always easy. Frequently I have to plow through exotic Gemarot, the Rambam, commentaries, archeological and historical works etc. My own knowledge thereby increases. And yes, Be'avonotai Harabim,I have even made the occasional error. But "From all my teachers have I gained wisdom…" Thank you.

Most of us feel a certain detachement from the hundreds of Mitzvot that are directly connected to the Beit HaMikdash, the Korbanot and the laws of Tum'ah and Tahara (ritual purity). And yet these subjects represent roughly 40% of the text of the written Torah! Let's be honest! After being spiritually uplifted by the grandeurof the Torah's narration of the lives of the Avot, Moshe and Yetziat Mitzra'im, how many people seem to get "bogged down" by the minutiae of the ever so detailed descriptions of the Mishkan's construction? And how many people have an almost disdainful attitude to Sefer Vayikra and the first half of Sefer Bamidbar wherethe subject matter is primarily Korbanics and the laws of Tum'ah and Tahara?

Mishnaic authorities, the pillars of Yahadut, did not share this cavalier attitude. These Chachamim lovingly recorded and thoroughly analyzed every detail of sacrificial procedure and every particular of the laws of Tum'ah and Tahara that are written in the Torah. The majority of these sages, including such luminaries as R. Akiva, R. Yishmael, R. Meir, R. Yehuda, Rabban Simeon ben Gamliel and R. Simeon bar Yochai, lived in the post- Mikdash era. These Mikdash-related Halachot were then already in abeyance, but these disseminators of Torah did not neglect them. Led by R. Yochanan Ben Zakkai, the sages that survived the Churban tried to fill the vacuum created by the Destruction. They helped revive the religious life of K'lal Yisrael by transferring as much as possible the resplendent pageantry of the Beit HaMikdash to the Batei Knesset. Obviously with the Temple gone, the Korbanot and most purity laws were in suspension, but other Mikdash rituals could be preserved at least partially. "Before time, the Lulav was carried seven days in the Mikdash, but in the provinces (outside of the Mikdash) only one day. After the Beit HaMikdash was destroyed, Rabban Yochanan decreed that in the provinces, it (the Four Species) should be carried seven days in memory of the Mikdash" (Sukka3:12). R. Yochanan wanted to prevent an important Mikdash-distinguishing feature of Sukkot observance from falling into disuse in the Mikdash's absence.

The Gemara lists nine ordinances laid down by R. Yochanan ben Zakkai after the Churban. One of them is that "Kohanim are not permitted to ascend the Duchan (to bless the people) in their sandals" (Rosh HaShana 31b). The importance of "transplanting" Birkat Kohanim from the destroyed Beit HaMikdash to the ubiquitous Batei Knesset can not be overestimated. When the Beit HaMikdash stood, the central feature of the Seder was the Korban Pesach. With the disappearance of the Korban Pesach, there was a danger that the entire Seder concept might disintegrate. Rabban Gamliel emphasized that the memory of Korban Pesach must continue to be a major component of the Seder. "Rabban Gamliel used to say, 'Whoever had not said these three things on Pesach has not fulfilled his obligation, namely the Passover Sacrifice, Matza and bitter herbs….'" The Sages would not permit the aura of the Beit HaMikdash, the magnificent panoply of the Avoda, and the hope for its speedy restoration, to vanish from the consciousness of the people. (An interesting aside: Roughly 200 years ago, the venerable sage R. Akiva Eger asked his equally celebrated contemporary, the Chatam Sofer (R. Moshe Sofer), if it would be permissible (assuming the Turkish authorities who then ruled Eretz Yisrael were agreeable) to offer the Korban Pesach. His reply was an enthusiastic 'Yes!' (Chatam Sofer Responsa, Yoreh De'ah 236). Another question. What about the Korbanot? Can they be "replaced"?"Said Abraham before G-d, 'Rebono Shel Olam, perhaps Israel will sin before You and You will do to them what You did to the generation of the Flood…?' He answered, 'Not so.' He then said before Him: 'Rebono Shel Olam, by what shall I know this?' He said, 'Take Me a heifer… (Bereishit 15:9,10 intimates that Israel will obtain atonement by means of Korbanot.) 'Rebono Shel Olam, this is all very well when the Beit HaMikdash is still standing, but in the time when there will be no Mikdash?' He replied to him, 'I have already fixed for them the order of the Korbanot. Whenever Israel will read the section dealing with them, I will reckon it as if they were bringing Me an offering, and I will forgive all their sins'" (Megalith 31b).

The Torah says, "And let them make Me a sanctuary that I may dwell among them" (Shemot 25:8). This positive commandment is listed in the Sefer Hamitzvot of the Rambam (Mitzvat Asei 20) as well as the Sefer Hachinuch (No. 95). Basing himself on the Gemara in Sanhedrin 20b, the Rambam rules "Three Mitzvot were given to Israel when they entered the land… and to build the Beit HaBechira, the Chosen House, as it is written, '…you shall seek his Presence and come there" (Devarim 12:5) (Hilchot Melachim 1:1). Building the Beit HaMikdash, a Mitzvat Asei, is incumbent upon the entire Jewish people collectively - but how can I personally build the Beit HaMikdash? "When G-d revealed the details of the construction of the Beit HaMikdash to the Prophet Yechezkel, He said, "Go and tell the People of Israel of the form of the House…" Yechezkel replied, 'Lord of the Universe, why are you telling me to go and tell Israel the form of the Beit HaMikdash? They are in exile…Is there anything they can do about it? Leave them until they return from exile and then I will tell them.' G-d answered, 'Should the construction of My House (and the Avoda, Korbanot and all Mitzvot and Halachot linked to them) be ignored because My children are in exile? As a reward for their study, I will consider it is if they actually built the Beit HaMikdash'" (Midrash Tanchuma 96:14).
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
Note: The hard copy of TT has the full text of Adon Olam.
The poem ADON OLAM has ten verses, each ending in a REISH-KAMATZ (followed by ALEF or HEI, both of which are silent. The 10 verses rhyme. However, note that the last words of verses 5 and 9 are MIL'EIL, that is, they are accented on the next-to-the-last syllable. The last words of the other eight verses are MILRA, with accents on the last syllable. When saying ADON OLAM - and even when singing it - one should accent the right syllables of all words. Switching an accent usually does not change the meaning of the word (once in a while it does), but we should daven with care, with respect for Him to Whom we are davening, and respect for ourselves, and try to pronounce the words properly.
[We also should know what all the words mean, but in this column we usually focus on proper pronunciation of the words.]

When singing ADON OLAM (and other prayers), we often misccent words to fit the melody better. This should not be done, and need not be done. MIL'EILing [l'hach-BI-ra] and [v'a-I-ra] might sound awkward when you first say them correctly, and when you first sing them correctly, but you'll get used to it and feel good aboutf ine-tuning your pronunciation.

Here's a more serious issue. First verse. Master of the World, Who ruled before (B'TEREM) all creations were created (KOL Y'TZIR NIVRA). B'TEREM pause KOL Y'TZIR NIVRA. Most (all?) melodies almost force a pause after MALACH and between B'TEREM KOL and Y'TZIR NIVRA. This sounds like something was created before anything was created, when there was only G-d Himself. Doesn't really make sense. This takes practice when saying ADON OLAM and even more practice when singing it. Especially when everyone else will sing it with the inappropriate pauses.

And here's another thing to watch out for. One popular melody for ADON OLAM throws in the extra words ADON OLAM after each verse. Not the greatest thing to do, but melodies are melodies. The worst part of this one is the end of the poem/song. It comes out sounding like: And I will not fear ADON OLAM. That's bad. If you sing this particular melody, definitely drop the last ADON OLAM so you don't end with the absurd and heretical statement. ADON OLAM is a poem expressing our deep respect and commitment to G-d. It is one of the opening prayers of our morning davening and it is also used to conclude the morning (and sometimes the evening) davening of Shabbat and Chagim. Let's teach ourselves to say it more carefully and with better understanding.

Parsha Pix
A classic ParshaPix we've used before, with a change and a couple of additions.
The top row is based on an old joke about the worm coming in an apple, but all the other animals coming in pears (pairs). So a sample of animals are to be found in pears. They represent the animals that came into the Teiva.
There is also a fish to remind us that fish were not taken on the Teiva, but survived the Mabul in a column of water under the Teiva that did not have the destructive forces of the rest of the floodwaters.
There is also a Triceratops, which was a rhinoceros-like dinosaur. One possible explanation for finding fossil remains of pre-historic animals is that they existed in antediluvian times, but did not survive the Flood.
Then there are the famous dove with olive branch, cloud with rainbow and cloud with rain.
The grapes and wine flask are references to No’ach post-Flood.
The people figures represent the proliferation of human beings after the Flood.
The ear of corn, TIRAS in Hebrew, stands for one of the 70 nations that came from No'ach - the one called TIRAS, which Rashi says is Paras, or Persia.
The Tower of Babel is accompanied by words of many languages. This year they all mean "water". As mentioned in the Lead Tidbit, we are adding another 15 languages to the 7 represented in the title on the front page. In the ParshaPix, to the left of the leaning tower, from top to bottom, are the words for water in the following languages: Luxembourgish (similar to the German word, but with an additional a), Zulu, Chinese, Swedish, Tamil, Gaelic, Italian (Latin), Carib, Finnish, Welsh, Hungarian, Albanian, Bengali, Korean, and Indonesian. You can believe that I am conversant in each of these languages, or that I found a website with water in many languages. Your choice. And then there are two unexplained elements of the PP for you to solve.

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 (Sukkot-B'reishit) TTriddles:
[1] Its name sounds like something we cannot use to cover it
[2] Followed by Kaddish, Kaddish, Kiddush
[3] The two 2-parters, the tall one, the last one
[4] 31.1T if you get around to it
[5] it was immediately, not 6 months later
[6] The 7 on the 7 minus the 7

And the envelope, please...
[1] BASUKOT TEISHVU... In Sukkot you shall dwell... Thus begins Vayikra 23:42 which gives us the mitzva of Sukka. Targum Onkeles renders the word SUKKOT as M'TALAYA, which sounds like METAL, which cannot be used for S'CHACH.
[2] Vayikra 23:44, VAYDABEIR MOSHE... is said on the eve of Yom Tov right before the Kaddish and Amida (but not according to Minhag Yerushalayim). On the first day of Sukkot, the pasuk was read right before the Kaddish between the two Sifrei Torah. And at Kiddush on Yom Tov morning, it precedes BOREI PRI HAGAFEN, which is Kiddush.
[3] In the ALEF-BET, there are only two letters that are written with two separate parts: KUF and HEI. They are the two 2-parters. The tall one (letter) is LAMED and the last one is TAV. These four letters spell KOHELET, the megila read on Shabbat Chol HaMoed Sukkot.
[4] 31.1 T (t'fachim) is the circumference of the smallest kosher circular sukka (if you get a round to it - get it?) The minimum dimensions (length and width) of a sukka are 7 by 7 t'fachim. In order for a circular sukka to be kosher, a 7x7 square would have to be able to be inscribed in it. The diagonal of a 7x7 square is 7 times the sqare root of 2, which is about 9.9. The square's diagonal is also the circle's diameter. The circumference is pd, which is approx. 31.1. (Mishna B'rura uses 1.4 as an approximation for the square root of 2 and 3 as a low approximation of PI. He therefore concludes that a circular sukka with a circumference of 29.4 t'fachim is kosher. Using closer values for the square root of 2 and PI give the number in the TTriddle. An interesting halachic question is whether a circular sukka with a circumference of 30T is kosher or not.)
[5] Sukkot was the very first place the people of Israel camped after leaving Egypt, rather than Sukkot (the holiday) being 6 months after Pesach.
[6] The 7 (1 etrog + 1 lulav + 3 hadasim + 2 aravot) on the 7 (days of Sukkot) minus (except for) 7 (Shabbat).

This week's TTriddles:
[1] Pyle Gog Paras Athens Kayin Chochma Jiffy Pop
[2] His father's northern boundary
[3] Rosh Chodesh is his foot
[4] Elokim four times, who else & what?

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NESTO Native English-Speaking Teen Olim
V'Y'HI KOL H'AARETZ SAFA ECHAT - That’s the beginning of the DOR HAPLAGA story. Their sin started from having one language, is that so? Could it possibly be that their sin was that they all spoke the same language? Later on in pasuk 6, HaShem says, “They are one nation with one language, now they could accomplish all they want”. Their mistake was using such a gift of having all understanding each other, for a wrong purpose. Just imagine every one in the world speak and understand the same language. A MECHAYEH (that’s Yiddish). As known, language is the root of a culture, and I can’t stop thinking how life would be so much better and easier with only one language/culture…

Until that happens we have NESTO. NESTO is a youth group for English-speaking teens. We meet once a week at the Israel Center (22 Keren Hayesod). Of course we have trips, Shabbatonim and a great Chessed program, all will be told in upcoming issues.

Our NESTO page is for people that, NEBECH, are not in NESTO to know something of what goes on, and if you happen to hear of a English- speaking teen that’s missing something in life, send them to us…

This past week we had the NESTO elections for the board. As usual the best of all won.

In the next Tidbits we will have a chance to get to know the NESTO Madrichim. First of all is Moria Erani:
Hello guys! A couple of years ago we brought a small fig tree and on our first TU-BiShvat 'chance' we planted it in our backyard. My dad was totally happy and excited. Everyday he woke up early in the morning to take care of him, as though he was his child - gave him water, dug around his roots and sprinkled water on his leaves. All the things possible to make him grow better. The years passed slowly... and the tree grew bigger. Big enough to give fruit. When summer came, we all waited for the first fig to come out - BUT - nothing!

My dad would come home VERY disappointed and did not stop asking himself - How come? What did he do wrong? All the treatment and care he gave and no fruit - not even one. Despite his disappointment, he did not stop taking care of the tree.

The end of the story is a bit happier. The tree eventually gave a lot of fruit. So much that we had to bring extra bags to our garden to fill them too! What am I trying to say here?!

When you donate yourself to someone/something you instantly begin to love them. The more you give - the more you LOVE. A strong connection evolves in your heart knowing this thing/person standing in front of you has something, even a teeny-weeny of YOU, inside him. In these days, giving and loving each other is a 'must'.Today when "creative" ideas like the so-called "Hitnatkut" are brought up, we should join forces and do our best in the small things. A smile, a happy "good morning" to a friend or just to listen - may make the difference. Then I’m sure we would feel the bond of am Israel 'Mamash' - in our hearts. Wishing you a year full of giving, loving & helping (sometimes even without getting anything in return). The waves of love YOU create will reach every family and every heart in Israel.
The more you GIVE - The more you LOVE.
Moriah - Moria Erani is a Senior Madricha. She’s from Kiriyat Malachi and studies at Nishmat in Bayit Vegan.
Have a great Shabbat (02-5667787 ext. 247)
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:
If you know an English-speaking teenager who doesn't know about NESTO, either tell them about us or tell us about them.

Sundry
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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. (Old numbers will also work until October.)
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
068 050-8

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. 18nisš 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

The Palmach Museum Tiyul with Nachman Kupietzky Wednesday, October 20th is BOOKED

Power! Electric Power - How it gets to you (us!), Wednesday, Oct. 27, 08:00-17:00
Guide: Shalom Pollack, See the amazing power plant in Ashkelon, Bet Guvrin: recently uncovered Roman Amphitheater and Bell Caves, Ashkelon National Park & Antiquities: impressive Roman remains and Ashkelon, one of the ancient Philistine cities, Kastel: Dramatic Hilltop Battlesite & memorial in the Jerusalem corridor 1948 - gripping historical description, Bring lunch and drinks • 125nis/140nis • advance registration required, Shulamit's Tiyulim are always treats. Come! You will surely enjoy her delicious sweets!

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.

Golden Tulip, Dead Sea, valid Oct. 24-28
MIDWEEK, 899NIS per couple, per night, H/B

Neptune, Eilat, valid Oct. 24-26
MIDWEEK, 299NIS per couple, per night, B/B

Crowne Plaza, Tel Aviv, valid Oct. 24-28
MIDWEEK, 850NIS per couple, per night, B/B

Dan Pamorama, Jerusalem, valid October 29-30
SHABBAT, 1070NIS per couple, F/B

Havat HaBaron, valid Oct. 22-23, 29-30
SHABBAT, 970NIS per couple, F/B

Daniel, Herzliya, valid Oct. 23-29
MIDWEEK, 800NIS per couple, per night, B/B

Galei Kinneret, Tiberias, valid Oct. 17-21, 23-29
MIDWEEK, 900NIS per couple, per night, H/B

Sheraton-Plaza, Jerusalem, valid Oct. 22-23, 29-30
SHABBAT, 1439NIS per couple, F/B

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 TT638

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), 30 Tishrei - 7 Cheshvan (Oct. 15-22)

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

Shabbat Day
Shabbat Afternoon Shiur, 3:15pm, Mincha at 4:15pm, minyan permitting - NO'ACH with Rabbi Binyamin Wolff

Motzaei Shabbat
Motza'ei Shabbat No'ach, October 16, 8:30pm
Mashiach ben Yosef and Mashiach ben David - Why Two Mashiachs?, shiur by Rabbi Ephraim Sprecher

SUN-Thu in the Ganchrow Beis Medrash (first floor)
Until further notice, there will be no shiur in the morning in the Beis Medrash. We would like to thank Rabbi Dovid Zitter for his contribution to the Beis Medrash program and we hope that he will return to our faculty in the near future.
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:00pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
5:30pm Maariv (at this time until end of January '05)

Sunday
N'SHEI LIBRARY - 10:30-12:45
9:30am (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) Let's Learn Chumash with Tonia Frohwein
not on Oct. 17 But see Monday night for Shprintzee on Parshat HaShavua (one time change) - Shprintzee Herskovits
Sundays, 5:20-7:20pm - Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
7:30pm (men & women) Issues in Jewish Thought as they emerges from the Torah with the help of Ramban's Commentary - Now studying:The Early Generations & Bnei HaElohim - Who are they? with Rabbi Chaim Eisen
Sunday, October 17th, 8:00pm: U.S. Citizens: Don't Lose your Vote! Get a federal write-in absentee ballot (FWAB)Vote (privately) on the spot, Sponsored by Republicans Abroad - Israel, GOPIsrael@hotmail.com • 054-473-7133

Monday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) Excursions into the World of Nevi'im with Mrs. Pearl Borow
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff
11:35am (men & women) Jewish History series: The Revolution of Constantine: Early Results and Jewish Reactions 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, Oct. 18th, 12:30pm, in the Library (free), Lunch and video, Parshat Lech L'cha (90 min.) by Dr. Avivah Gottleib-Zornberg
Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, Shmirat Shabbat K'hilchata - Phil Chernofsky
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef
Monday, October 18th, 8:30pm" Highlights & Insights into Parshat HaShavua with Shprintzee Herskovits
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday, October 25th, 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
Tuesdays, 9:00am • New series: The Meaning of Mitzvot with Rabbi Aharon Adler
Tuesdays, 10:15am • New series: The Parsha thru the Eyes of the Haftara with Rabbi Sholom Gold
9:00am & 9:55am: Mine Ordinances you shall do with Dr. Hayim Abramson
11:00am: Mitzvat Mezuzah with Dr. Hayim Abramson (in Hebrew)
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, Oct. 19, 12:30pm, in the Library (free), Lunch and Video, Why is living in Chutz L’Aretz considered a form of Idolatry? by Rabbi Ephraim Sprecher
How to Talk So Kids will Listen: 7 sessions, 2 hours each,w orkshops by Sherrie Miller, Starting Tuesday, October 19th • Call for details 563-6796

Wednesday
Wednesdays, 9:10am • Current Issues in Halacha: Please note dates: Next two sessions will be Oct. 27 and Nov. 3: Topic for Wednesday, October 23rd, 9:10am: "Is Disengagement a Halachic Issue?" with Rabbi Macy Gordon
Wednesdays, 10:15am • New series: Parshat HaShavua with Rabbi Yosef Wolicki
Wednesday, October 20th, 11:45am (men & women): Return oF No'ach: Adventures on the Biblical Zoo mobile with Jackie Lowenstein and friends from the Ark
Wed. October 20th, 12:30pm, in the Library (free), Lunch and Video: Medical Futility - A Torah Perspective by Rabbi Dr. Moshe Tendler
3:00pm (men & women) Women in Tanach with Pearl Borow
Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow
7:30pm (Men & Women) Jewish Philosophy, Rambam's Guide for the Perplexed - Now studying: Delving into the Sacrificial Service with Rabbi Chaim Eisen
WED, 8-10pm: Aliya Counseling with Miriam Bass
Thursday
11:30am: Shiur while you fold..with Phil Chernofsky
THU: Dvar Torah by Menachem Persoff
PM: Shmooze while you fold, Divrei Torah, verbal tidbits, Q&A, and...with Phil - Some time IY”H, sometimes B”N
Root & Branch Association in cooperation with the Jewish Values Education Institute of the Israel Center - Thursday, October 21st • 16:00-22:00, 7th Root & Branch Association Jerusalem Conference on the Noahide Covenant and Laws, Rabbi Yehoshua Friedman, Conference Chairman
16:00: Minimal and Maximal Noahides: Is There a Conflict? by Rabbi Yehoshua Friedman
17:00: Portrait of Abraham as a Young Noahide by Dr. Geert Cohen-Stuart
18:15: The Ark and the Tower: An Ethical Contrast by Rabbi Yochanan Meir Bechhofer
19:00: The Protestant Reformation as Precursor of the Noahide Revolution by Rabbi Yirmeyahu Bindman
20:00: Are American Christians Noahides Who Don't Know It? by Rabbi Pesach Wolicki
21:00: Current Noahide Developments in the Christian World by Rabbi Yoel Schwartz (Hebrew with English translation)
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 for any or all lectures
8:00pm: Legends from the Gemara with Reb Yosef Schreiber

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

Upcoming at the Israel Center
Learn things you never knew about Israel • Have fun with your friends • Support Aliya Today: Tehilla and the OU Israel Center are proud to present the best Israel trivia game around - QUIZRAEL! - Motza'ei Shabbat Lech Lecha • Sat. night, October 23rd, ‘04, Save the date and sign up TODAY! Join hundreds of people in Israel and around the world for a fun evening of Israel trivia! • Who? YOU and all of your friends, What? Quizrael is an open book trivia game (all resources are allowed!) about Israel, Jewish History,Tanach, and Israeli culture • Where? OU Israel Center • 120NIS per couple (suggested donation), To sign up, or for more info, contact: Ita Rochel at (02) 566-7787 or trochel@netvision.net.il

10th Annual Judith M. Yellin Memorial Shiur: Sunday, October 24th, 8:00pm, Guest speaker: Rabbi Dr. Natan Lopes-Cardozo; Aliya LaKever: Sun. Oct. 24, 3:30pm, Meet in the Har HaMenuchot parking lot

The 10th RCRF Annual Citywide Commemoration of the Yahrzeit of Rachel Imeinu and the Fourth Anniversary of Jewish Mother’s Day, Jerusalem Twining Ceremony, Monday, October 25, 7:30pm, at the Israel Center, 22 Keren HaYesod, Celebrate our Success in securing Kever Rachel’s Borders and Actualizing our Dream of Beit Bnei Rachel on Derech Chaya Rachel so Rachel’s “children shall return to their own borders” (Yirmiyahu 31); Theme: Derech Chaya Rachel, Rachel was buried on the way to keep Klal Yisrael on the derech; Guest Speakers: Rabbi Meyer Fendel: Rachel Imeinu: Mother Par Excellence, Rabbi Aba Waggensberg: Rachel Imeinu, Role Model for All, Entertainment by: Shlomo Katz Duo, (02) 581-8103, 20NIS per person, Sponsored by Rachel's Children Reclamation Foundation, POB 220 Valley Stream, NY 11582 718-648-2610 • haze@rcn.com, “Remember, A visit to Israel without going to Kever Rachel is like going home and not seeing your mother.” — Evelyn Haies, Pres. RCRF

Monday, October 25th, 8:00pm: Live Demonstration of Therapeutic Jewish Hands-On Meditation Self-Control to transform anxiety, and also improve your praying. Also - Torah lesson on essential differences between eastern and Jewish meditation and exercise by Rabbi Legomsky,Director: www.IsraelTraumaCare.org and...The Jewish Mind Body Tune Up Exercise Super exercise with self-treatment tools developed by Dr. Avraham Gundle and Rabbi Legomsky Makes Tai Chi look like kid's stuff, and its Jewish!

Monday, November 1st, 8:00pm: KISS your fears, anxieties, sadness, physical pains, and overeating/smoking and other addiction behaviors GOODBYE! AND, IMPROVE marital communication or find your match! Also -- Registration tonight for Practitioner Training Course! Practical Emotional Freedom Techniques demonstration by Rabbi Legomsky,AMT Licensed Trainer Director, www.IsraelTraumaCare.org, Immediate results - this is not talking psychology!

Announcing...Mother & Daughter Bat Mitzva Program, 12 weekly sessions, Monday, 7:30-8:30pm, Led by Mrs. Pearl Borow, For further details and to register, call Mrs. Borow(02) 671-3567

HMS has taken thousands of students to Poland and given them a glimpse into their past and origins - NOW IT'S OUR TURN, Heritage Moreshet Seminars in cooperation with the Israel Center is organizing an Adult Seminar in Poland and Prague* (Optional), Visits to Personalized Family Roots Sources in Poland are arranged as an integral part of the seminar, Call Michael Berl or Ilana Botnick(02) 582-0231 if you're interested, Target time for our group: 5-7 days, end of Feb. beginning of March, Heritage Moreshet Seminars are unique educational experiences which study Jewish ancestral roots, research the sources of Jewish life in Poland and Eastern Europe and identify with our heritage

Announcing a SUPPORT GROUP FOR CARE GIVERS OF THE ELDERY: Children and spouses of the elderly are often put into the role of care giver - few are prepared for the responsibility. A support group provides a forum to share experiences and feelings, learn how to manage stress and improve skills, while in the process assisting others. It helps set realistic goals and expectations, realizing that certain problems do not have solutions. Our support group will meet once a week (Wed. 10:00am) - eight sessions. The facilitator will be Miriam Kindler, a social worker in geriatrics for the past 12 years - both in the US and Israel. If interested in joining please call Miriam : (02) 653 5347, 055 365 332

ISRAEL CENTER SCENE - Bringing you reports of selected recent activities of the Seymour J. Abrams Orthodox Union Jerusalem World Center

Bar Mitzva boys receive Tallit & Tefillin at impressive ceremony: Two Bar Mitzva boys from Bat Yam, participants in the Israel Center’s Gesharim Bar/Bat Mitzva project, were privileged to receive their tallit and tefilin at the annual Sukkah Celebration organized by Mizrachi Olami. Yisrael Mierev and Yoni Binyamin were numbered at this stirring event among several young representatives of community-based organizations in Israel involved in Bar Mitzva education.
Many of the tefillin were donated to the children by the Shachar LeYisra’el Foundation dedicated to providing for the spiritual and material needs of children from deprived neighborhoods. “This is an excellent example of inter-organizational co-operation,” notes Yitzchak Fund, President of the Israel Center, "and what better time to receive tefillin than Chol Hamo’ed Sukkot that symbolizes our total trust in HaKadosh Baruch Hu."

OU Israel Center at forefront of OU’s V'SAMACHTA V'CHAGECHA celebrations with IDF soldiers during Sukkot: Menachem Persoff, Israel Center Programming Director, traveled with the groups. Here is his report: It’s not every day that a civilian gets to visit an army base. And it’s not every day that a Jewish tourist from the US gets to visit an Israeli army base. But that dream and opportunity came the way of some 200 tourists and “local” Israelis who responded to the OU’s call to participate in a novel program on Sukkot.

The project, code named VeSamachta BeChagecha – which literally means that you should rejoice in your Jewish festivals – was the brainchild of Howard Rhine, OU Senior Vice President and Chairman of its Israel Task Force initiative. The project consists of visits of civilians to army bases around Israel to celebrate with soldiers and it represents the culmination of two weeks of fundraising in which no less than 22 synagogues affiliated with the OU participated. “We are happy to be part of this important mitzva”, notes Rabbi Dovid Cohen, Director General of the Orthodox Union in Israel. “This project was undertaken in conjunction with the Israel Defence Forces Rabbinate (Central Command) and the Aguda LeMa’an HaChayal, who are doing so much good work for the welfare of our soldiers.”

During Sukkot four busloads of enthusiastic “guests” descended on four separate bases around the country. At each base soldiers were awaiting the visitors.

Soldiers in training, soldiers in combat units, soldiers in maintenance duties and soldiers whose jobs are too precarious to describe. Women soldiers, religious soldiers,old-timers and novices, privates, corporals and lieutenant colonels – they were all there joining together in throngs of dancing circles, celebrating Simchat Bet HaShoeva. To the rhythms of the Army Rabbinate choir, to the endearing Torah messages of the army chaplains and to the greeting of the various representativesof the OU – all the soldiers were very receptive. When the visitors distributed the parcels of candies to the soldiers, it was hard to distinguish who was smiling more broadly, the soldiers or the guests!

“When I saw the soldiers singing, I started to cry,” remarked Michael Rubinoff, a Jerusalemite who participated in the event. “I saw their humaness; I saw religious and not so religious together joining in the singing… I could see the simcha in their eyes!”

Jeff Zuekor from Hamilton, Canada, commented on how excited he was just to talk to the soldiers in an informal setting. “Anything that can give the soldiers chizuk (moral support) is worthwhile”, he added. “The experience was very special, very meaningful.” Sandy Kessler from Ocean- side, NY, said, “The visit to the bases made me so proud to be a Jew… Just thinking of how these young soldiers are giving of the best year’s of their lives protecting us... Without Israel – we’re nobody! It was a fabulous experience.”

Perhaps the Orthodox Union’s first overture on behalf of Israeli soldiers was best summed up by Moshe Samuel of Kensington, New York, when he concluded: “I received more than I gave.”

Recent Roundup
Hoshana Rabba Learn-a-thon: Following a festive reception in the Israel Center sukka, the Israel Center once again launched its very successful series of shiurim for the night of Hoshana Rabba. Under the unswerving direction of Educational Director Phil Chernofsky, an impressive range of Israel Center teachers – including Rabbi Sholom Gold, Dean of the Avraham Silver Jerusalem College for Adults of the Israel Center – spoke until the wee hours of the morning. At first light there was a special “slow-paced” Vatikin davening, designed to give the heavenly anvil time to fall as the stamps were put on next year’s destiny.

Unforgettable lectures: Recently, the Israel Center was the venue for the Naomi Wolinetz Memorial Lecture. Naomi A"H was instrumental in dedicating and designing – together with her husband, Harvey – the Center’s beautiful and much used Wolinetz Family Synagogue, Ohel Shmuel, in honor of her late father, Samuel Fine z"l Guest speaker was Rabbi Berel Wein who enthralled the packed audience with his enchanting description of the qualities of the Sukka as a guide to Jewish living.

Rabbi Chaim Brovender addressed a full house on Motzei Yom Tov Rishon at an event co-sponsored by the Kobi Mandell Foundation to help victims of terror. His topic, “Yona and the Sukkah: The Challenge of Choice”, was timely. The rabbi taught that one cannot abide in the shade of the Sukka for more than the allotted seven days; rather, one has then to go out and face life’s challenges having been strengthened by the Sukka experience.

Concerts & shows: “J.A.P.” - Former Broadway actress Rachel Factor spellbound her audience at the Israel Center when – through music, dance, and story-telling – she presented her moving journey from Japanese American girl in Hawaii to Torah observant Jew in Israel.

“Tofaah – Music by women for women”. Celebrating Simchat Bet HaSho’eva is always a challenge for women, so the Israel Center’s Tofa’ah concert easily solved the problem as the talented musicians and singers brought real joy to hundreds of participants.

Books: In tandem with the Israel Center’s policy of bringing the books to the people two recent literary events stand out.

Visitors to the Center had a unique opportunity of spending a Wine & Cheese evening with authors and their books, under the aegis of Simcha Publications, a Jerusalem-based company which has made important strides in helping previously unknown Jewish writers produce works of quality and to get their books distributed.

At another literary meet Ivriah Krumbein Levine impressed her audience in discussing her new book, “Many Worlds – One Faith” which described her unusual life story.

Tiyulim: Before the fall catches up with us, we like to take advantage of the outdoor opportunities offered by Yerushalayim. So, in addition to regular tours around the country, the Israel Center’s Travel Desk organized two walking tours in the city in recent weeks. The first was a walking tour with Esther Shlisser of the neighborhoods of the Machaneh Yehuda area in which over 40 people participated. The second, during Sukkot took the thirty plus participants around the Yemin Moshe neighborhood.

“Kehilot Yisrael”: The Israel Center’s Outreach Program in Small Communities: “This dynamic project continues to produce excellent results in the field,” reports Meir Schwartz, Director of “Kehilot Yisrael”. Readers will recall that the project’s activities take place all round the country and is designed specifically to pull in the uninitiated, often designated as “Chilonim”. Latest highlights include the establishment of two “Chugei Bayit” in Ramat Hasharon, the first devoted to education of children, the second to family relationships, especially between spouses. “At each class there are between twenty to thirty participants, “notes Meir with obvious pride.
Especially, and maybe in spite of the cynical views that often abound in Israel concerning the “intervention” of religious individuals and organizations in the lives of Chilonim, we are proud to relate that no less than 400 non-observant individuals attended the Yom Kippur service held under the auspices of the Israel Center’s Beit Tarbut Yehudi in Ramat Hasharon, in the presence, no less, of the town’s mayor and other local dignitaries.

Similar programs continue to develop in Ramat HaGolan and the Jordan Valley. Notes Meir Schwartz: “We are now working with the Jordan Valley Council to integrate all informal programs of this nature under one umbrella which we will direct. That means programs for children and adults, minyanim, chevruta studies, holidayevents, and so on.” This is possible, of course, because no less than 150 volunteers from a number of yeshivot in the region have been mobilized for this project - an outstanding achievement!

The Israel Center and Beyond
200 Israel Center members and guests expected at the upcoming OU Biennial Convention in Israel. Latest numbers of those registered for the early bird special and attending the Shabbat program at the OU Convention at the Jerusalem Renaissance Hotel, Jerusalem approach the 200 mark,” notes Rabbi Dovid Cohen, Director General of the OU in Israel. This is extremely gratifying,” he adds, “as the meeting of these attendees with a 600-strong contingent from North America will demonstrate the force that the Orthodox Union has become and will be in the coming years. Yitzchak Fund, President of the Israel Center will be co-chairman at the Convention. “I look forward not only to dialoguing with our partners at the Convention but also of raising Israel and the projects of the Israel Center in the consciousness of the OU constituency.”
For more information and volunteer opportunities at the Conference, call Naomi 02-5667787 ext. 244

NCSY to launch new program in Israel with help from the Israel Center: We are proud to report that the Israel Center has been deeply involved in assisting NCSY in establishing a breakthrough long-term 5-month program in Israel, to be called JUMP: the Jerusalem University Machon Program. Catering for NCSY’s public school graduates, the program will cover Jewish studies, Leadership and a range of academic classes on Israel Society, Jewish History, Holocaust and related subjects. “The 5-months will have a very special NCSY flavor,” notes Menachem Persoff, the Center’s programming director who has been instrumental in pioneering the project. JUMP will be run in conjunction with the Jewish Agency’s Religious Institute for Youth Leaders because ultimately, “a committed and G-d fearing individual who will graduate such a program will be the stuff of which future leaders are made,” Persoff adds. The program, due to be launched in the summer of 2005, will be accredited by Touro College of New York. Generous subsidies will be available that should make this program very attractive.

Bet Kharkov: Bet Kharkov – our Israel Center program for graduates of the Kharkov Community – began the year by welcoming 5 new young olim from the Ukraine to Israel. Two of them went to Machon Gold, one is in Bet Ulpana in Har Nof, one in the Merkaz Kelita in Kfar Saba, and the last is studying in Machon Lev. Hila Saban, the latest Bat Sherut was very excited when she met them: “This is real Zionism,” she said. “It is a privilege to help these young people in their first steps in our Jewish State. I almost felt jealous of them,” she added.

Before Rosh Hashana we held an evening of “Hito’rerut” (spiritual awakening) for the girls in our program,” Hila adds, “at which Rav Yosef Mendelevitch spoke. We sang. We walked around the Old City… It was so good for the Neshamah…” During Chol Hamo’ed Sukkot a bus-full of Bet Kharkovniks went on a tiyul to Bet Guvrin, followed by a visit to Michmash in the Shomron where, “we sang together with the settlers. It was all so moving,” Hila declares. “Lastly, on Hashana Rabba, the chevra got together in the sukkah of Rav Shlomo Asraf to learn all night.”

We will soon be celebrating 13 years of this project: “Perhaps the upcoming Shabbaton will be a good time to reflect on past achievements and look to the future,” concludes project director, Yoni Nachum.

Makom Balev: Yisrael Goren, Director of the Israel Center’s nationally acclaimed youth project Makom Balev declares that, “currently we are dedicating ourselves to increasing the quality and depth of our programs.” Programs for the new year were recently launched in 15 regions around the country from Netanya to Sederot. “Naturally,at this time of the year we take care to emphasize the values inherent in the Jewish holidays, as well as to ensure that every participant in the program feels at home,” notes assistant Director of Makom Balev, Chaim Pelsner.

Emphasis has been put on local events at this time of the year to enable individual and group development. In Sederot, for example, the children learned about the significance of the Sukka and built them – even as shells fell around them. And the children of Rosh Ha’ayin went on a journey, “In the Footsteps of Rav Aryeh Levine” while the Rehovot contingent were busy planning Hakafot Sheniyot in their local community.

Finally, we welcome the new Makom Balev Bat Sherut, Bat-el Bote’ach, who has already made an indelible impression on the young people in this program.

NESTO: The Israel Center’s program for English-speaking teenagers – NESTO – got off to a good start this year with no less than eighty lively members turning up for the opening activity. There are actually 120 young people attending NESTO activities on a regular basis in one of three groups: “Juniors” (7th-8th graders), “Seniors”(9th -10th graders) and “Senior Plus” (11th-12th graders). Talya Holig, the new Bat Sherut is already making her dynamic personality felt, as are the new madrichim to whom we wish hatzlachah in the coming year. So… look out for these NESTOers: their upcoming shabbatonim in November may well compete with the excitement surrounding the OU Convention during the same period!

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