ZMANIM - HALACHIC TIMES - Correct for TT #637
Ranges are THU-THU 15-29 Tishrei (Sep30-Oct14)
Note: 15 day ranges rather than the usual 8 days
Earliest Shacharit - 4:43-4:52am
Sunrise - 5:32-5:42am
Sof Z'man Kri'at Sh'ma - 8:30am-8:33 (7:46-7:48am)
Sof Z'man T'fila - 9:30-9:30am (9:00-9:00am)
Chatzot (halachic noon) - 11:29-11:25am
Mincha Gedola (earliest Mincha) - 11:59-11:55am
Plag Mincha - 4:11-3:56½pm
Sunset - 5:30-5:13pm (5:25-5:08pm)

Candle Lighting & Havdala Times (Standard Winter time)
Correct for TT 637 - Sukkot - B'reishit - Jerusalem Times
Wed. Sep. 29, 4:51 - Yom Tov candles
Thu. Sep. 30, 6:02 - Yom Tov havdala - Wine & HaMavdil only (R"T - 6:37)
Fri. Oct. 1, 4:48 - Shabbat candles
Sha. Oct. 2, 5:59 - Shabbat havdala - Full havdala (R"T - 6:35)
Wed. Oct. 6, 4:42 - Yom Tov candles
Thu. Oct. 7, 5:53 - YT havdala (6:28)
Fri. Oct. 8, 4:40 - Shabbat candles
Sha. Oct. 9, 5:51 - Sh. havdala (6:26)

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...
Years come in two flavors, 12-month 1-Adar types or 13-month 2-Adar ones.
Years can have the "normal" number of days - 354 or 384, or they can have one extra day (30 Cheshvan) - 355 or 385, or they can be "missing" a day (30 Kislev) - 353 or 383.
Years can begin on Monday, Tuesday, Thursday, or Shabbat.
Those are all the variables. Mathematically, that can result in 24 possible year-types. In fact, only 14 year-types actually occur.
Each year type can be described as to which of each variable they have. 5765 is a M'UBERET (13-month), THU starter, that is CHASEIR (missing a day). MEM HEU CHET.
Alternately, instead of 12 or 13 months, a year can be identified as to which day of the week Pesach begins. 5765 is HEI CHET ALEF.

Lead Tidbit
The Key (no) - Part of the Key (better, but...) - Two Different Keys (yes, this one)

Personal time again. Please join me on a train of thought. The thoughts that make up this Lead Tidbit started on Yom Kippur, when I pondered the fact that Shabbat "knocked out" a few Avinu Malkeinus and some other prayers that we could have used. What did Shabbat offer to compensate us? One word hit me: B'AHAVA. We said (five times over YK) that G-d gave us Shabbat and Yom Kippur with love and that Yom Kippur was the day of pardon, forgiveness, and atonement... and to pardon all our sins B'AHAVA. This additional B'AHAVA is added on Shabbat, and can be seen as an extra measure of love from G-d. Not only does He lovingly give us Yom Kippur as a day of forgiveness, but He forgives us with love. Think about it. That's a big additional step. Then my thoughts included the previous paragraph in the Amida - You chose us from among all the nations, You loved us... Add then the daily statements of Ahava Rabba and Ahavat Olam. That love from G-d is mutual (supposed to be), as we see in the daily twice (at least) recited SH'MA - And you shall love G-d...

From here, the thoughts jump - no, not jump, flow from mutual love between G-d and the Jew, to SIMCHA. The love with which He gives us Rosh HaShana and Yom Kippur and the process of T'shuva, smoothly point the way to ZMAN SIMCHATEINU, the time of our joy. Sukkot allows the blossoming of our Love of G-d through the joy we find in the fulfillment of the mitzvot of the period and our ability to see the continuum of our relationship with G-d through the YIR'A (fear and reverence) of the Yamim Nora'im to the AHAVA and SIMCHA of CHATIMAT HADIN on Hoshana Rabba and the joyous celebration of Torah on Simchat Torah.

That, I thought, was the key. But then I thought of the funerals that continue to take place, the bombings and the rockets. So I thought I had only part of the key. And then I realized what the other, different key is. We said it enough times over YK. HANISTAROT LASHEM ELOKEINU. We do not know everything. But we do know (should know) beyond a doubt, the love and joy of our relationship with G-d.

Here's where the train of thought will stop, let you disembark, and hopefully allow you to catch your own train and see where it takes you.

When things that happen clash with a feeling of love of G-d and/or impede one's feelings of simcha, then the lack of understanding of what's happening means that AHAVA and SIMCHA are only "part of the key". But when we understand that we cannot under- stand everything, that there are mysteries that are G-d's and not revealed to us, then that belief and confidence in HANISTAROT, then it becomes a different but other key, complementing the first key of AHAVA and SIMCHA, to enrich, rather than detract, from our celebration of ZMAN SIMCHATEINU.

Torah Readings, etc.
On the first day of Sukkot we read from Parshat Emor, Vayikra 23, the portion of the Festivals. We actually start the reading several p'sukim earlier with the mitzvot of not taking an animal from its mother to use it as a korban before it is 8 days old. And the prohibition of slaughtering an animal and its offspring on the same day. This second mitzva applies to korbanot and to "personal" use of animals for food. The first mitzva is specifically for korbanot (but its spirit belongs to "regular" animals too).

Next the Torah teaches us the mitzvot of Kiddush HaShem and its opposite.

[Perhaps we can understand why Chazal "backed us up" these 8 p'sukim, rather than leaving us just with the portion of the cycle of the Chagim. First of all, on Chag there are many animals used both for Korbanot and for the dinner table. The two mitzvot included in this opening portion of the Torah reading serve as a reminder that we have rules and regulations that go along with our commandments and permission to use the animals for our own purposes. The "reminder" of Kiddush HaShem and Chilul HaShem, serves us well to focus our SIMCHA in the proper direction and not allow ourselves to get carried away by improper joyful behavior.

The final pasuk before the presentation of the Chagim reminds us that all the Holidays are commemorative of the Exodus from Egypt. Now, we are ready to continue with the reading about the Holidays themselves.

The Torah begins with Shabbat, followed by Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. This 52-pasuk portion is read for 5 people, the number of Aliyot assigned to Yom Tov.

SDT The straightforward (P'SHAT) reading of the presentation of the cycle of the Holidays is that it begins with Shabbat. We acknowledge this in the regular Friday night Kiddush when we refer to Shabbat as RISHON HU L'MIKRA'EI KODESH, the first of the days called Sacred, meaning the days whose sanctity is accompanied by a prohibition of Melacha.

There is another way of understanding the opening p'sukim of PARSHAT HAMO'ADIM, the portion of the festivals. (This is attributed to the GR"A).

Speak to the people of Israel... these are My Holidays (which will be detailed shortly). On six of them, there are some Melachot that may be done, but on the seventh of the Holidays, no manner of Melacha is permitted, it is a SHABBAT SHABBATON. Rosh HaShana, first day of Sukkot, Shmini Atzeret, 1st and 7th day of Pesach, and Shavuot are the 6 holy days on which some Melacha is permitted. But on Yom Kippur... no melacha at all, it is Shabbat Shabbaton...

The Maftir is read from a second Torah, from Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the first day of Sukkot.

It is significant to note that because the number of bulls in the Musaf of the days of Sukkot change - 13 on the first day, then 12, 11, 10, 9, 8, and 7 on the seventh day - the Torah identifies each day of Sukkot as its own. In other words, there is mention of "And on the second day", "and on the third day", etc. This is not the case with Pesach. The Musaf of each day was the same as the first, and the Torah does not announce, "and on the second day of Pesach..." It could have, but it doesn't. (The Torah, for example, did not use "ditto" marks for the gifts of the Tribal Leaders, even though the gifts were identical. But with Pesach, it did.) Consequently, we view each day of Sukkot as a separate Chag (sort of) and each day gets full Hallel. Days 2 thru 7 of Pesach are not considered distinct from the first day and as a result Hallel is required only on the first day. What subsequently began as a custom to recite Hallel throughout Pesach has now become a requirement, but the essential difference of that Hallel is preserved by our practice of skipping the first 11 p'sukim in each of two of the chapters among the six that make up Hallel.

The Haftara of the first day of Sukkot comes from Zecharya and contains the famous prophesy of the time in the future when other nations will recognize the One G-d and those nations that persecuted Israel will be severely punished. There is a universal message of Sukkot in that people from other nations will also be challenged with the mitzva of Sukka. The universal nature of Sukkot can also be seen by the 70 bulls of the Musafs of the seven days, which correspond to the 70 nations of the ancient world (that descend from No'ach). So too, the fact that the world is judged for rainfall on Sukkot gives the holiday a universal flavor, since rain is not just for the Jewish people..

Chol HaMoed Torah reading
Friday (day 2), Sunday (day 4), Monday (day 5), Tuesday (day 6), and Wednesday (day 7, Hoshana Rabba), is the "same" Torah reading. One Torah is taken out (as opposed to Chol HaMoed Pesach when two Torahs are used each day). Four people are called to the Torah and the same set of p'sukim is read for each of the Aliyot. Each Aliya consists of three p'sukim (the minimum length for an Aliya), comes from Parshat Pinchas, and deals with the Musaf offering of each day.

(In Chutz LaAretz, the Chol HaMoed reading is a bit different, reflecting the concept of S'FEIKA D'YOMA, doubt as to the actual date of a given day - this was the origin of the second day of Yom Tov in the Diaspora. Although today there is no doubt, certain aspects of davening and other halachic issues continue to be based on the original doubt. The most significant issue on this score is "eating in the sukka on Shmini Atzeret". Remember, we are talking about outside of Eretz Yisrael. That some people do, some don't, some make kiddush in one place and continue their meal elsewhere, night, day, both... reflect the combination of (pretend)SAFEK (doubt) and other factors, which often contradict each other.)

There is no haftara on Chol HaMoed (except on Shabbat Chol HaMoed). Our Sages did not want to burden the people who had to work (hopefully in a permitted way) during CHol HaMoed with extra shul-time.

Shabbat Chol HaMoed
We take out two Torahs. We call seven people to the first Torah, reading from Parshat Ki Tisa, specifically Shmot 33:12 through 34:26, a total of 38 p'sukim. It is the portion following the sin of the golden calf, after Moshe pleads on behalf of the People, after G-d agrees to forgive the People, and after Moshe smashes the Luchot, destroys the Eigel, and castigates the people (and kills off the 3000 primary violators). Moshe Rabeinu asks for a greater knowledge and intimacy with G-d. G-d gives Moshe a greater glimpse of His Essence than He had previously shown Moshe, but only a glimpse. Then G-d commands Moshe to cut a new set of Luchot, which He will engrave as He had previously done with the first set. Then we read about the 13 Divine Attributes, which is followed by a summary of the SHALOSH REGALIM. The portion ends with the prohibition of eating meat & milk mixtures.

The Maftir is read from a second Torah, from Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the third day of Sukkot.

The Haftara of Shabbat Chol HaMoed comes from Yechezkeil (38:18-39:16), a total of 21 p'sukim. Yechezkel describes a battle in the end of time (before the coming of the mashiach) when armies hostile to the Jewish People will attack and be thwarted by G-d. The defeat of what has become known as GOG UMAGOG, will result in the worldwide acknowledgement of the greatness of the G-d of Israel as the One G-d. There is a tradition that this war will occur on Sukkot, hence its choice as the haftara. Sukkot shares the universal message of G-d in the world.

Simchat Torah
On the night of Simchat Torah, after HAKAFOT (see special sheet in the Pull-Out section of this Torah Tidbits), we read the beginning of VZOT HABRACHA. This is the only night of the year that we read from the Torah, after joyously dancing with the Torahs and making Hakafot around the Bima. It reflects the joy and love we feel towards the Torah on this day of its celebration. The Old Minhag Yerushalayim (GR"A) is not to read the Torah on Simchat Torah night. And, just for your knowledge, Shulchan Aruch does mention Torah reading on Leil Simchat Torah, but not from V'zot HaBracha. Rather different Parshiyot are read for each Aliya.

On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. This is the only "Parshat HaShavua" that is not read on Shabbat (except in Eretz Yisrael when Simchat Torah falls on Shabbat). Five people are called to the Torah, as on all Yamim Tovim. The sedra is not completed with these 5 Aliyot.
These five portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows everyone to receive an Aliya on Simchat Torah.

Following this, the Chatan Torah is called for the last Aliya in the Torah. A chupa is often made over the Bima by four tall guys with a talit, as the Torah is completed. There is a custom that the last Aliya before Chatan Torah is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya.

After V'zot HaBracha (and the Book of D'varim, and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from.
This time, the honor of the Aliya goes to the Chatan B'reishit, for whom will be read the beginning of the Torah. We never finish with the Torah. We begin it as soon as we get to the end. This is the “real” reason for our great joy. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a Chupa is made for this Aliya (customs might vary from shul to shul).
The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat.

Then Maftir is read from a third Sefer Torah. It comes from Parshat Pinchas and presents the Musaf of Shmini Atzeret.

Finally, the Haftara of Simchat Torah picks up where the Torah left off - with the beginning of the Book of Yehoshua. Aside from it being the natural choice for Haftara of V'zot HaBracha because it is its continuation, it also contains G-d's encouragement to Yehoshua to cling to the Torah and immerse himself in it day and night. This portion is particularly suited for Simchat Torah.

B''REISHIT
Sedra-Stats
First of the 54 sedras; first of 12 sedras in B'reishit
Written on 241 lines in a Sefer Torah, ranks 9th
23 Parshiyot; 10 open, 13 closed, ranks 6th
146 p'sukim - ranks 8th (5th in B'reishit), same as Mikeitz; but Miketz is longer in lines, words, letters
1931 words - ranks 8th (5th in B'reishit)
7235 letters - ranks 11th (5th in B'reishit)

The book of B'reishit has the most sedras, the most columns and lines (24.5% of the Torah), the most p'sukim (26.2%), the most words (25.8%), the most letters (25.6%), the longest sedras in words and letters (but not p'sukim), shorter than average p'sukim, and the smallest number of mitzvot - only 3, two positives and one prohibition.

Mitzvot
One (positive) mitzva in B'reishit

Bits & Pieces Only - Sorry
The Sukkot - B'reishit Double Issue has become quite unwieldy, so we have to cut it down somewhat. B'reishit's Sedra Summary is the main victim.

“In the beginning, G-d created the Heavens and the Earth. And the Earth...”
Did that happen on day 1 of Creation? Or is something before Day 1 being described?

Here is one possible answer. The first two p'sukim of B’reishit describe the totally, exclusively Divine aspect of Creation of Something from Nothing — YEISH MEI'AYIN. Before “B'reishit”, perhaps nothing existed — except G-d. With the Divine Command of B'reishit, everything that now exists came into existence for the first time. All matter, all energy, thoughts, concepts, time — everything. According to this point of view, SHAMAYIM and ARETZ mean everything in the universe.
The first form that all of Creation had was TOHU VAVOHU, chaos. That's the second pasuk. And, this stage of Creation occurred BEFORE Day One. Not on the first day - before the first day. And not a day before, not an instant before nor and eon before. It is pointless speculation to attempt to give a time-frame for the first two p'sukim, because TIME has meaning only in the context of the ordered world that began to take shape on Day 1. No wonder we are not supposed to concern ourselves with what had happened before the world was created!

“And G-d said: Let there be light...”
Thus begins the Torah’s description of Days 1,2,3,4,5,6. And what happened on those days? G-d put everything in order, distinguished one thing from another. It was creation of Something from Something. YEISH MI'YEISH. Forming, shaping. The kind of Creation that we emulate in our lives.

And how long was one of these days of Creation? Maybe they each were a thousand years long. Or an eon. Or maybe they each were 24 hours long. Either that Torah talks "our language" or not. Take your pick. Either answer fits.

Shabbat B'reishit is a time of rediscovery and re-creation. just like on Pesach and Shavuot when we read of the events of Egyptian slavery and the Exodus on the one and the events of Matan Torah on the other, and we try to put ourselves into the events, to make them fresh, as if today we came out of Egypt, as if the Torah were given today, so too should we enthusiastically read and hear the description of Creation and put ourselves into the position of discovering G-d through the world and nature that He brought into existence for us. Don't just see things as "once upon a time..." — get excited, because G-d “renews with His Goodness, everyday and always, the Acts of B’reishit”.

The Creation of the World parallels the re-creation of each Jew in the after- math of the Elul - Rosh HaShana - Yom Kippur - Sukkot - Simchat Torah sequence, which has greatly helped each of us to a new start. It is as if B'reishit were kept "on ice" for the first 3 weeks of the year, while we got ready to start our own B'REISHIT. We get a brief glimpse into the generations from Adam through No'ach to Avraham Avinu, and then the focus of the Torah shifts from everyone to us.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 253 - Bailments (Part VI)
We begin this lesson with a discussion of the standard of care required of a bailee. The standard of care required of the bailee depends upon the object that is entrusted to him. Every community will have its own standards depending upon the climate and standards of refrigeration of perishable objects, the types and number of thieves and burglars, the types of safes and other things of that nature.

Beth Din in each community must adopt standards that are in conformity with the habits of the community and the type of object that is entrusted to the bailee. The fact that the bailee treated the object entrusted to him in the same manner as he treats his own object is not a defense if the object gets lost or damaged, unless his standard for his own objects measures up to the community standard. A great deal of the laws in the codes deal with entrusting clothing or cash to bailees, and I have included only those two types of objects. What follows are some of the laws that go back to Talmudic times regarding these specific objects entrusted by the owner to the bailee. All the rules are applicable only if the parties between themselves do not agree otherwise. The owner and the bailee can set their own standards of proper guarding of the object by the bailee. Clothing should not be stored in trunks since mice find their way in and destroy the clothing. Rather it should be hung in a closet out of the reach of mice. There is an opinion that this applies only if the trunk contained some food resulting in food particles still being in the trunk. This may not apply if the trunk is placed near water, since mice will not eat the garments if there is water to drink. Garments containing furs or skins must be stored in cool places; otherwise, they will spoil from the moisture in the walls of the closet. Moneys (moneys were then always coins and not paper money) have special rules to protect against rust and other spoilage and against theft. What is said regarding moneys also applies to jewelry, precious stones, gold pieces, and similar objects.

The bailee should bury them in the ground at least about 3.5 inches (tefach) deep, and where thieves abound who are adept at finding things buried in the ground, they should be buried into the walls of a house. Certain exceptions are made if the money is entrusted to the bailee on the eve of the Sabbath or a Holy Day or immediately at the conclusion of these days, when the bailee does not have time to hide the money. The aforesaid Talmudic requirements were changed during the Middle Ages and the standard became what a reasonable person would do with his own money, he could do with the money he was guarding as a bailee. If the bailee received the money to deliver it to another place, he was required to hold the moneys tied up in his hand and if there was along journey, the bailee had to sew the money into his garment or to put it into a money pouch that he kept under his clothing. All these things had to be done in such a manner that pickpockets could not get to the money. Negligent conduct by the unpaid bailee The unpaid bailee is liable to the owner if a loss occurs through his negligence. Each community should set its own standards depending upon the time and place of the bailment. The owner and the bailee can agree among themselves to the type of guarding that the bailee should follow (and the extent of his liability). Absent such agreement, the following are some of the rules as laid down in the Talmud and the subsequent codes and responsa literature. If the bailee hides the object so well that he cannot locate it when the owner demands it back, this is deemed negligence and the bailee is immediately responsible to compensate the owner for the loss of the object. The owner is not required to wait until the bailee finds the object. Each plea of "I do not know where the object is" is deemed to be a confession of negligence and is equivalent to "I destroyed the object," in which case he is liable. Another situation: If a bailee does not know whether the object is lost through his negligence or through force majeure, he must pay the owner since he cannot take the oath that will absolve him from liability. He can take the oath of bailees to free himself of liability only if he can swear with certainty that he was not negligent. The bailee realizes that someone is stealing the object or faces a robber and if he cries out the thief or the robber will flee since others will come to his defense. He fails to cry out without being threatened that he will be injured if he cries out, he is negligent of not having cried out. If he is threatened, he is not negligent if he fails to cry out. The unpaid bailee is liable if there were people available who could have come to his aid without any expense to him. If there were people who would come to his aid but insisted upon being paid, the unpaid bailee is not required to offer them compensation and if they then refuse to help him, he is not liable for not having made compensation to the others. The bailee will be reimbursed for the expense.

There is a well-known topic in Talmudic law and that also appears in all of the codes, commentaries, and responsa literature known in its original as techilosah bepeshia v’sofoh b'ones. That is, the bailee was at the outset negligent in how he guarded the object, but the object was lost through force majeure. Is the bailee liable? The Talmud after much discussion concludes that the bailee is liable with a few exceptions, if there can be shown some casual connection between the negligence and the force majeure. That is, if not for the negligence the force majeure would probably not have caused the loss. The concept can best be illustrated by a few examples: The bailee hid the object in a picket of reeds, a place where it would be difficult for thieves to find it, but it was a place where there were many fires.

The object was stolen from the hiding place. The bailee was found liable, for had he hid the object in another place, the thief may not have found the object to steal it.

The bailee guarded the animal that was entrusted to him in a place that was safe from wild animals such as lions and wolves but was frequented by thieves. The animal was devoured by wolves. The bailee was liable because if he had guarded it in a place that was safe from thieves, then it would also probably have been safe from wild animals. However, if the event would have occurred regardless of the precautions taken, then the bailee is not liable even if he acted negligently in the first instance. For example, the bailee is guarding the animal in a place frequented by both wild animals and thieves. The animal dies a natural death. There is no liability since there is no causal connection between the negligence and the death of the animal.

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
Beating the Aravot
On the last day of Sukkot, Hoshana Rabba, we take a bundle of willow branches (actually one is enough) and circle the bama, as a commemoration of the circling of the altar which was customary in the time of the Sanctuary. Afterwards, we beat the branches on the floor (SA OC 664:4).

The source for this "beating" is in the gemara (Sukka 44b) which states that the custom was to CHABIT the willow branches. Rashi explains that CHABIT means to wave them, as we wave the lulav.The Bach on our siman points out that this word sometimes means to cast rather than to beat, and this justifies Rashi's interpretation. But Rambam and many other Rishonim explain that it means to beat them, and this is the custom. The Bach brings support for this interpretation from the Mishna: Rebbe Yochanan ben Berukha states in the mishna that palm branches are beaten on the ground next to the Altar (Sukka 4:6); in the gemara, it is explained that the Sages differ and claim that the mitzva is with a willow branch. But it is logical to assume that they don't differ on the way in which the mitzva is carried out.

The mitzva is considered a cryptic one. Why do we beat the willow branches on the ground? There are two common explanations, both based on the identity of the four species with four different kinds of Jew.

The Midrash (Vayikra Rabba 30:12) likens the etrog, which has both taste and fragrance, to Jews who have both learning and good deeds; the palm, which has taste (in its fruit, the date) but no fragrance to those who have learning but lack good deeds; the myrtle, which has fragrance but no taste to those who do good deeds but lack Torah; and the willow to those who lack both Torah and good deeds. At Sukkot we bind all of these species together to emphasize that all Jews are united and interdependent.

The first explanation explains that the arava ceremony is like a silent prayer for rain. There are three reasons that the willow branch is the most appropriate species for this prayer. First of all, it is the most thirsty of all the species, as the Torah name "arvei nachal" (river willow) suggests. Second of all, it corresponds to the simple Jews who have a limited ability to serve HaShem through study, but precisely their simplicity gives a special power to their prayers. Finally, another understanding in the Midrash relates the four species to different organs of the body; the lulav is the spine, the myrtles the eyes, the etrog the heart, and the willow the mouth. The mouth again is connected to prayer.

By beating the willow branches on the ground, we symbolize both our prostration and also our need for rain to smite and penetrate the ground.

Another explanation seems somewhat less favorable to the simple Jews. According to this explanation, the smiting of the willow leaves symbolizes their affliction.

The simplest way of understanding this is by noting that at the end of Sukkot we untie the four species, as is mentioned explicitly in the Mishna. The hint is that the simple unlearned individuals who are not out- standing in observance are protected as long as they bind themselves together with the more righteous, but if the dare to separate themselves they are likely to endure affliction. The message is that even after the holiday it is important to keep connected to those outstanding in Torah learning and observance.

Rav Kook explains this approach in a much different way. He points out that we don't smite the willow branch, but rather with the willow branch. The message is the opposite: In the different struggles the Jewish people face, particularly the ideological struggles, our true secret weapon is not the scholars with their brilliant reasoning, but precisely the simple Jews who are devoted to the mitzvot through habit and instinct. (Moadei HaRayah.)

Please note: The manuscript for Meaning in Mitzvot on the Kitzur Shulchan Arukh is now being typeset! The book will be distributed IYH by Feldheim. The next couple of weeks are the last 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

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
After 3 generations of kings who walked in the way of Hashem, albeit not as David Hamelech did, there arose a king, Achaz, who began the descent of the Kingdom of Judah on the slippery slope that was to finally end in the destruction of that state and to exile from the Holy Land. In the Northern Kingdom of Israel that process had started long before and therefore their fate, although a similar one of exile, was accordingly to come earlier than in Judah. In the reigns of Ahaz’s grandfather Uzziyahu and of Yeravam the Second of Israel, HaShem sent His prophets to warn His People of their sins and the punishment thereof, although that, because of G-d’s mercy, was to delayed for over two centuries. These were prophets like Isaiah who, unlike their predecessors Natan, Gad, Eliyahu and Elisha, left eternal written words for all generations to come. In Uzziyahu and Yeravam’s time, HaShem told Hoshea to name his daughter “Lo Ruchamaha, for I will have no more compassion upon the House of Israel [and his son] Lo Ami for you are not My People and I will not be yours” (1:6-9).

The text tells us that Ahaz, did evil like the kings of Israel but it seems that he went further than any of them and his reign introduced new dimensions to their evil. For the first time we read of the practice of passing the first born through fire to Molech. Commentators are divided as to whether this consisted merely of passing the child over a huge and powerful fire in the belly of the iron statute or actually burning a human sacrifice. Ahaz tried to sacrifice both his sons [2 Chronicles 28:3); it seems that Hezekiah was saved by his mother, so that Ahaz only succeeded to do so with one of his other sons (Sanhedrin 63b). In time,‘Gei Hinom’, the valley between Abu Tor and Har Zion, was infamous for this abominable practice and thus came to lend a Hebrew name to Hell.

As though that was not enough, Ahaz greatly changed the scope and the nature of idol worship, as practiced till then both in Judah itself and in the Northern Kingdom. Yeravam ben Nevat originated the first step to idolatry after the period of Samuel, David and Shlomo, with the setting up of Golden Calves at Dan and at Bethel.However, the intention was to prevent citizens of the new separate kingdom from going to the Temple in the Davidic dynasty’s capital of Yerushalayim. Even Achav, with his establishment of Baal and Astarte as a sort of state religion, did not seek to reject HaShem but rather wanted Israel to worship them in conjunction with HaShem. True, Amazia of Judah had worshiped the idols of Edom; however, this was only to atone before the Edomites for his callous massacre of 10,000 Edomites. Ahaz, however, seemed determined to supplant the worship of the Lord with the organized and public ritual of idolatry in the Temple.

Even the historical story depicting the introduction of the idolatry by Ahaz, demonstrates its changed nature and purpose.

Pekah, king of Israel, conspired with Rezin, king of Aram, to wage a successful war against Ahaz, yet they were unable to capture Yerushalayim and destroy the Davidic dynasty, owing to his zechut avot (Isaiah 7:2; Rashi on verse 1). This was not the first of inter-fratricide war between the two Jewish states, but here too,Ahaz showed originality. He bribed Tiglath-pileser of Assyria to attack Aram and Shomron. The Assyrian king defeated Aram and removed them from world history by exiling them to a distant province of Assyria, as prophesied by Amos (1:5). Tiglath-pileser, like others in our long history, was not of real assistance, since although he destroyed Aram he failed to return the coastal cities that the Philistines had captured and in the end attacked Judah, whom he had come to save. Later, the ten Tribes of Israel were attacked by the son of that Assyrian king, Shomron was destroyed and the vast majority of its people exiled to a distant province in present day Iran, about 5 days travel from Baghdad. Various non-Jewish peoples [later collectively known as Shomronim; remnants still live in Shechem] were brought in their place. They partially converted to Judaism out of their fear of the wild animals sent by HaShem to plague them. Such transfers of populations, was part of the Assyrian political policy, to ensure the pacification of the conquered territories.

All this was expressed in the new altar and the changes Ahaz made in the Beit HaMikdash.

Perhaps Uriah, in building the altar acted either out of fear of the king or in the misguided assumption that Ahaz intended merely to offer additional thanks offering for the deliverance from Aram and from Israel. More likely, Ahaz had simply deposed Azaria HaKohen who had opposed Uzziyahu when the latter entered the Mikdash to offer the incense, and replaced him with the more pliable Uriah (Metzudat David). The new altar was placed closer to the Temple than the copper altar erected by Shlomo, since that could not be moved without its destruction (Radak). Alternatively, Ahaz simply moved the copper sea [laver] to a site where it would not come between the Mikdash and his new altar (Rashi, Sanhedrin 103b). Be that as it may, Ahaz made his altar larger than Shlomo’s in order to eclipse it, altered the divinely inspired plan of the Temple in various ways, extinguished the lights of the Menora and built altars on every street corner in Yerushalayim. He also destroyed the Shabbat canopy, used by the priests and their families.
The new order of divine worship, reflecting the whims of Ahaz, was not lost on the people of Judah. Like their counterparts in the Northern Kingdom, they then “followed the statutes of the nations… they imputed things that were not true to the Lord, their G-d… they set up pillars [altars] and Asherim on every high hill and under every leafy tree… and passed their sons and daughters through fire… and did evil things to anger the Lord” (Melachim Bet 17:8-17).
Since there is no Divine punishment without warning, Isaiah, Hoshea and Amos now foretold of the impending destruction of both kingdoms; the slippery slope had begun.
This is the 55th 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] Various Divrei Torah for Sukkot
[6] From the desk of the director

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

Q I will be hiking for several hours and plan to drink throughout. Should I make one Beracha Rishona (=B"R) in the beginning and one Beracha Acharona (=B"A) at the end or should I make a B"R and a B"A each time at the place I drink?

A We will first determine whether the first beracha covers that which one drinks at a different time and place and then we will see what option(s) is advisable.

Moving from house to house is a factor that can force the need for a new beracha (Shulchan Aruch, Orach Chayim 178:2). However, the problem is less acute when one starts eating outside with the intention to continue eating as he goes. Then his change of location is not a change in mindset, and the original beracha cover seven food that one eats in a place that is not visible from the site of the beracha (Mishna Berura 178:42). (See Igrot Moshe, OC II 57 regarding one who starts eating in the house with the intention to leave immediately.)

So in this case, it is possible to make a single beracha that will last throughout the hike, and this is indeed preferable for one who takes sips frequently and consistently. (Regarding the B"A, realize that, in general, only if one drinks a revi’it (approximately 90 ml. or 3 fl. oz.) at one time should he make a B"A. Ifone sips, it is best to, at some point, drink a revi’it so that he can make the B"A- Mishna Berura 210:1.) If one takes significant breaks during the drinking, the question is two-fold. 1) Can a single B"R “survive” all the breaks? 2) Can a B"A at the end relate to that which was drunk long before? We will start with the second question.

After partaking in a full meal, one can make Birkat HaMazon until the last food eaten has reached such a point of digestion that he begins to become hungry again.

This takes a minimum of 72 minutes (Shulchan Aruch 184:5; see Mishna Berura 184:18). However, when one eats lightly or drinks, we need to consider the possibility that the food’s filling effect begins to wear off more quickly. Although there is no consensus of poskim as to how long one has to make the appropriate B"A, a reasonable middle-of-the-road opinion is approx. a half hour (Kaf Hachayim 184:29; see V’zot Haberacha pg.52). Therefore, if there are likely to be breaks of overhalf an hour then one should certainly make a B"A before losing the opportunity to do so (based on Minchat Yitzchak V, 102). If one plans to make a B"A after each drinking, it is good to have in mind, when making the B"R, that it applies only to what he will drink immediately (V’zot Haberacha ibid, footnote 6). This is in deference to the opinion that if one eats or drinks with the intention to continue, then the original B"R covers all the food, even if he made a B"A in between.

So, if one expects to take a sip every few minutes, he should make one B"R in the beginning and one B"A at the end. If he plans to take long breaks, he should make a set of berachot each time. The better question is if one plans to drink every several minutes, but it is possible that a significant amount of time may pass. The Minchat Yitzchak’s (ibid) approach is that it is better not to rely on the prospect that he will remember to drink within the requisite time (the Mishna Berura 190:8 seems to agree; see Biur Halacha ad loc.). He spoke about those who sit and learn over periodical cups of coffee. This is all the more true on a hike,where one could get preoccupied or become thirsty very quickly, after which it is too late to make the B"A.

If one took the approach to make only one set of berachot and it happens that he waited too long to make the B"A, there is a major machloket what to do. The Magen Avraham (184:9) says that the old eating is over, and there is now a need for a new B"R. Even Ha’ozer (ad loc.) says that as long as one has in mind to continue eating or drinking, the B"R is not lost. It is not clear how to rule (see Yechave Da’at VI, 11) which is one more reason to avoid the situation. There are a few ideas to extricate oneself from doubt in such a case, but they are beyond our present scope.

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
R' Chaim of Sanz was invited to be the rav of a community. He refused the offer, because he did not want to enter the rabbinate. His wife, however, was very disappointed. As a result she began trying to persuade him to accept the offer.

Finally, just before Sukkot, R' Chaim told her, "If you buy me an extremely beautiful esrog, I'll consider it."

His wife, seeing her chance, bought the very best esrog that money could buy, and brought it to her husband.

Soon word got around the village that R' Chaim had an exceptional esrog, and on the first day of the festival everyone came to fulfill the mitzva of Lulav & Esrog with R' Chaim's beautiful esrog. By the time everyone had finished handling it, it was rather the worse for wear, and had lost its original beauty.

"Look!" said R' Yaakov to his wife. "The most beautiful of esrogim only needs to fall into the hands of the community to lose its beauty."

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
The cultivated mind raises questions. - From A Candle by Day by Rabbi Shraga Silverstein

[4] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
In Sefer Vayikra, chapter 23, the Torah commands us about Shabbat and the holidays. When the Torah sets forth the laws of Sukkot, the Torah adds the following: “When you gather in the crop of the land” (39)… “And you shall rejoice before Hashem your God” (40)… “You shall dwell in Sukkot for a seven day period: every native (ezrach) in Israel shall dwell in Sukkot” (42).

The Haamek Davar (Rav Naftali Tzvi Berlin) explains that when the Jews gathered in the yield of the land it was natural for them to be joyous. Therefore the Torah states that when you celebrate Sukkot it will be different from every other holiday because it is the season of the ingathering of the crops and will therefore bring you much joy. Besides being a reminder of the Exodus from Egypt like Pesach, Sukkot has the added dimension of being a holiday which celebrates the produce of Eretz Yisrael.

The Haamek Davar continues that one might have thought that since we are celebrating the produce of the land, the laws of Sukkot should only apply to a landowner who is happy because of the in gathering of his crops. But a poor man who owns no land or a convert who received no inheritance would not be required to dwell in a Sukka. Therefore the Torah states that every native shall dwell in Sukkot.

It thus becomes obvious that the possession of Eretz Yisrael, the joy in reaping the benefits of its produce, the privilege of living in Eretz Yisrael all add a dimension of joy and significance to the holiday of Sukkot over and above the joy and significance of any of the other holidays.

Come celebrate Sukkot with us. Better still, come live in Eretz Yisrael and experience the joy and wonder of being connected to our land.
Rabbi Binyamin Walfish, Jerusalem

[5] Various Divrei Torah for Sukkot
What does Sukkot commemorate?
Pesach is on the 15th of Nissan because on that day we left Egypt. Shavuot is 50 days later because on that day we received the Torah. Rosh HaShana corresponds to the sixth day of Creation, the day human beings were created. On Yom Kippur, Moshe brought G-d's message of forgiveness for the Sin of the Golden Calf and the second set of Luchot. On the 25th of Kislev, we rested from our fight against the Greeks. Hence, we celebrate Chanuka from that date. Purim is the 14th of Adar because Jews fought for their lives on the 13th. The same can be said for Tish'a b'Av and the other fast days related to the destruction of the Temples - their dates mark some event or events that occurred. Our modern dates of Yom HaAtzmaut and Yom Yerushalayim are on the dates that something momentous happened.

What happened on the 15th of Tishrei? And if there is nothing specific, then what is Sukkot doing specifically at this time of the year and on that date?

The Vilna Gaon gives a significance to the date. Most others explain the time of the year, but not for the specific date.

Tur says that had the mitzva of Sukka been commanded at Pesach-time, it would not be noticeable that we are performing a mitzva; it would seem that we are merely seeking the comfortable environment of the Sukka in the warming springtime. On the other hand, when we leave our homes as others are returning to theirs in anticipation of cooler and wetter weather, the mitzva aspect of Sukka is manifest.

Rambam seems to take an opposite view, namely that the timing of Sukkot is a kind gesture by G-d - we dwell in the Sukka when it is neither too hot nor to cold to do so in an enjoyable manner. (A lot depends upon where you live - Eretz Yisrael is highly recommended.)

Ramban says that Sukkot is set at the other side of the year from Pesach to emphasize that we must appreciate G-d's having taken us out of Egypt and protecting us in the Wilderness - ALL YEAR ROUND. Pesach and Sukkot are each a 7-day commemoration of the Exodus, each begins on the 15th day of the first month of the year (both Nissan and Tishrei are first months).

Does the Sukka commemorate the Heavenly Clouds of Glory that protected Bnei Yisrael, or does it represent actual Sukkot in which the people dwelt...

If you say ACTUAL SUKKOT, then this is the season that the people would have begun to need them. Hence, Sukkot in the fall.

If you say CLOUDS OF GLORY, then, according to the Vilna Gaon, after Sin of the Golden Calf, the Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this happened on 15 Tishrei, hence that date for Sukkot.

Menorat HaMaor suggests that the timing of Sukkot carries an important message for the Jew, who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he has accomplished. The mitzva of Sukka is perfect to bring the Jew out of his complacency and remind him - in the frail Sukka - of G-d's dominion over nature.

Chidushei HaRim explains the timing of Sukkot is "necessitated" by the reason given for the mitzva of Sukka - In order that your generations shall KNOW... KNOWLEDGE can be achieved best (or only) in an atmosphere that is sin-free, only immediately following the Yamim Nora'im. Our sources say that a person does not sin unless he is overcome by foolishness. Thus, we are capable of fulfilling the mitzva of Sukka best during the days following Yom Kippur.

ULKACHTEM LACHEMBAYOM HARISHON...
And you shall take for yourselves, on the first day...the Four Species...
The Midrash asks: First day?But it's the 15th day.Rather, it (Sukkot) is the first day of the CHESHBONAVONOT, the accounting of sins.
R' Levi Yitzchak of Barditchev explains the Midrash thus: It is well known that when T'shuva is motivated by Fear of Heaven, as it is during the Yamim Nora'im ,then the most that it canaccomplish is forgiveness(no small thing), and wiping the slate clean.

T'shuva motivated byAHAVA, Love of G-d, can achieve much more -the conversion of our sins into merits. AHAVA is a partner feeling of SIMCHA.It is during Sukkot, ZMAN SIMCHATEINU, the time of our joy, that we can reach the level of T'SHUVA MeiAHAVA, repentance motivated by Love of G-d.
This calls for a new accounting of sins, one in which the sins show up on the positive side of our ledger, as Z'CHUYOT.
So the 15th of Tishreii s truly RISHON L'CHESHBON AVONOT,but in a positive sense.

According to the opinion that theTree of Knowledge of Good & Evil was the Etrog, the mitzva of Etrog is considered a TIKUN (repair) of the sin of Adam HaRishon

[6] Divrei Menachem
As Sukkot approaches one cannot but be reminded of the contrasting nature of Jewish celebration. Even as Rosh HaShana is a holiday, it is characterized by solemn petitions and the piercing notes of the Shofar. Even as Yom Kippur is essentially a fast day, it contains elements of rejoicing. And Sukkot…?

Following on the tense heels of the Yamim Nora’im, Sukkot throws us into a world of action and symbol, reconnecting us to life. In a sense we have been purified, our sins expiated, and we are now ready to rejoice in our holidays – yes, “to rejoice exceedingly” (cf. Devarim 16:15). In reality, notes Rabbi Yitzhak Goldschlag, there is no intrinsic contradiction between sanctity and life, between spiritual elevation and the enjoyment of life’s pleasures.

What this means in religious terms, however, is that on Sukkot we bring the minutiae of halachic rulings to bear on the seemingly mundane. We bring a spiritual dimension to our celebration. We enjoy ourselves in the material sphere within the four cubits of Torah. Thus, we are punctilious about the shape of our Sukka and the beauty of our Etrog. We also adorn our Sukkot with ornaments and put colorful flags in our childrens’ hands on Simchat Torah.

Indeed, Rav Simcha Bunim of P'shischa captured the essence when he wrote: “There is no Mitzva more endearing than the Sukka, for every part of ourselves is surrounded by that Mitzva.”

Chag Sameach and 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.
Z'man Simchateinu – the Time of Our Rejoicing
More than any other Chag celebrated in the Mikdash, the Festival of Sukkot had an aura of universality. And not by coincidence, Sukkot, more than any other Chag, was blessed with an abundance of Korbanot Tzibur. "You shall offer as Olot … 13 young bullocks, two rams, 14 male lambs in their first year …aside from the OlatTamid…". 13 bullocks were sacrificed on the first day of the Chag and the number decreased by one every day, for a total of 70 for the seven days of Sukkot.

"…To what do these 70 bullocks correspond? To the 70 primordial nations (enumerated in Bereishit 10). R. Yochanan said, 'Alas for the idolaters …When the Mikdash stood, the Mizbei'ach atoned for them, but now, in the absence of the Bayit, what atones for them?'" (Sukka 55b) A Midrash states that if the nations had under- stood the vital importance of the Mikdash to them, instead of destroying it, they would have surrounded it with armies to protect it. During one of the later Maccabean wars, the Seleucid King Antiochus VII Sidetes, even while he was the process of administering the Jews a crushing defeat, honored the Beit HaMikdash and Sukkot. As the fortifications of Jerusalem crumbled before him, "because of the festival (of Sukkot)", the Syrian king granted the beleaguered defenders a truce.

"And besides that, he sent in a magnificent sacrifice, bulls with their horns guilded, with all sorts of sweet spices, and with cups of gold and silver… which was quite a different con- duct from Antiochus Epiphanes, who, when he had taken the city, offered swine on the altar…" (Antiquities 13:8). Perhaps this unexpected benevolence could be seen as an adumbration of the future. "And it shall come to pass, that everyone that is left of all the nations that came against Jerusalem shall go up (to Jerusalem) from year to year to worship the King, the Lord of Hosts and keep Chag HaSukkot." (Zecharia 14:16)

Two unique Mitzvot symbolize the Chag, "dwelling" in the Sukka and the "taking up" of the Arba Minim. In the early days of Bayit Sheini, the people "made themselves Sukkot, everyone upon the roof of his house, and in their courts, and in the courts of the House of the Lord… (Nechemia 8). We can understand why the people built Sukkot for themselves but why did they construct them in the Beit HaMikdash? To provide the Kohanim a place where they could eat their Kodashim, sacrificial meat, etc. during the Chag. Vayikra 23:40 says, "You shall take for yourselves the fruit of a Eitz Hadar (Etrog)… and you shall rejoice before the Lord your G-d seven days." Tif'eret Yisrael explains, "'Before the Lord your G-d' means only in the Mikdash. The Mishna says, "Originally the Lulav (and the other three Minim) was carried seven days in the Mikdash but in the 'provinces' one day only" (Sukka 3:12). The Bartenura notes that, "In this case, the definition of 'provinces 'included Jerusalem outside of the Mikdash." The Mishna continues, "After the Mikdash was destroyed, R. Yochanan ben Zakkai ordained that in the provinces, (the Arba Minim) should be "taken up" all seven days in memory of the Mikdash…"

Perhaps more than Avodot of any other Chag, the evolution of Temple rites performed on Sukkot reflect the gradual transfer of authority from the Sadducee-dominated high priesthood to the Pharisaic Sages, a.k.a. Chazal. The beloved Simchat Beit HaSho'eva celebrations and the Mitzvat HaArava - the "Precept of the Willow Branch"were bitterly opposed by the Sadducee high priests. (The Sages contended that the Nisuch HaMayim - water libation - the "excuse" for the Simchot Beit HaSho'eva celebrations, though not specifically written, was a Halacha l'Moshe MiSinai. Similarly they posited that Mitzvat HaArava rite "was ordained by the Prophets".)Simchot Beit HaSho'eva were held in conjunction with the Nisuch HaMayim which accompanied the morning Tamid and its obligatory Nisuch HaYayin (wine libation) on Chol Hamo'ed Sukkot. The Mishna reads, " They used to say to the Kohein who performed the water libation, 'Lift up thine hand!' for once a certain one (according to the Gemara, a "certain Sadducee") poured the libation over his feet, and all the people (in the Azara) threw their Etrogim at him (Sukka 4:9).

Josephus, though varying in important details, is more descriptive. "As to Alexander (Yannai), his own people were rebellious against him; for at a festival which was then celebrated, when he stood upon the Altar, and was going to sacrifice, the nation rose upon him and pelted him with citrons… (Antiquities 13:13). The Gemara says, "He who has not seen the joy of Simchat Beit HaSho'eva has never seen rejoicing in his life", which explained its popularity. The celebrations started after the conclusion of the afternoon Tamid – and went on through the night. The Mishna says, "Fifteen stairs led up from the Ezrat Nashim to the Ezrat Yisrael, corresponding to the fifteen Songs of Ascents in Tehilim (120-134) and upon them the Leviyim used to sing" during the Simchat Beit HaSho'eva and play their musical instruments.While the jubilant crowds watched the proceedings, "men of piety and good deeds danced with burning torches in their hands singing songs and praises". Some sang, "'Happy is our youth which did not disgrace our old age.' These were the men of piety and good deeds. Others used to sing, 'Happy is our old age which has atoned for (the misdeeds of) our youth.' These were the Ba'alei Teshuva. And all of them sang, 'Happy is he who has not sinned but let he who has sinned repent and G-d will forgive them.'" At "cock-crow", the Kohanim opened the Nicanor Gates and sounded silver trumpets; this signalled the conclusion of that night's celebrations.The enormous crowd "cascaded" down to the Shilo'ach spring south of Jerusalem. Upon sounding the trumpets, the Kohanim drew water into a golden flagon and returned to the Mikdash. They entered the Azara through Sha'ar Hamayim, the Water Gate, which was located in close proximity to the Mizbei'ach. During the morning Tamid,to the accompaniment of trumpets, the Kohein Gadol (while not halachically required, it was usual for him to do so) ceremoniously poured the water into the western of two silver cups embedded on the southwestern corner of the Mizbei'ach. Simultaneously, another Kohein poured Nisuch HaYayin into the eastern cup.

"How was the Mitzvat HaAravah observed? …they set (willow branches) on the sides of the Mizbei'ach and bent their tops over. Then they blew on the Shofar… Each day (the first six days of the Sukkot festival) they marched around the Mizbei'ach (carrying their Arba Minim) saying, "We beseech Thee O Lord save (us) now, we beseech Thee Lord, make us prosper." But on the (seventh) day (Hoshana Rabba), they circumambulated the Mizbei'ach (with their Arba Minim) seven times" (Sukka 4:5). "As the rite was during the week, so it was on Shabbat, except that they would gather them on the eve of Shabbat and place them in (water) in golden basins so they would not wither" (Sukka 4:6). One Shabbat, the "Boethusians" (akin to Sadducees) removed the branches and hid them under stones "The next day, some Amei HaAretz, found them and removed them from under the stones. The Kohanim then brought them in and fixed them to the sides of the Mizbei'ach." (Sukka 43b)
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

Parsha Pix for Sukkot
The reading for the first day of Sukkot begins by saying: "When an ox, sheep, or goat is born..." So we have a stork delivering the Zodiac symbols for Taurus (bull), Aries (ram), and Capricorn (goat).
In the upper-left is a graphic standing for OTO V'ET B'NO, the prohibition of slaughtering a cow and its offspring on the same day. The Torah uses the masculine form OTO (and also B'NO), although in practical terms, it is more common to know who the mother cow of a calf is than to know who sired it. Nonetheless, the prohibition applies to both male and female cows and male and female calves. BTW, this prohibition applies even if the cow and calf are owned by different people. The Mishna teaches us that if one comes to buy a calf, for instance, from a dealer who had sold the mother of that calf earlier that day, and the day is pre-Yom Tov, let's say, when it was very common for people to bring animals to a shocheit, then the seller has to tell the one who wants to buy the calf that its mother was just sold and likely to be on its way to slaughter. The buyer may not slaughter the calf without checking on the status of the mother cow. What does all this have to do with Sukkot or Yom Tov? Not much, but it's in the Torah reading and therefore fair game for discussion (if you are so inclined).
The obvious part of the ParshaPix is/are the symbols of the Chagim. Pesach is represented by a Seder plate, there is a S'firat HaOmer counter, a pair of Luchot for Shavuot, and a Shofar for Rosh HaShana. The Shofar, you will notice, is Xed out. Ask your children and guests why they think that was done. The answer is that in Emor, the term used for Rosh HaShana is Zichron T'ru'a, which is considered a reference to Shabbat when we don't blow the Shofar, we only remember it. Yom Kippur is represented by the scales, tipped, hopefully, towards Good Life. Sukkot is represented in three ways: In the parsha, it is first called Chag HaAsif, the harvest festival, without reference to its mitzvot. That's the fellow in the lower-right; he's bringing in the harvest. Then the topic of Sukkot is brought up again, this time in the context of the Four Species, lower-left, and the Sukka, bottom-center. The Torah open on the top of the PP is right-side heavy, indicating V'zot HaBracha (hold it up to a mirror and you'll see the B'reishit Torah). And finally, Migdal David represents the city of Jerusalem, mentioned prominently in the haftara of the first day of Sukkot. Remember, ParshaPix is a good generation-gap closer for reviewing Parsha.

Parsha Pix for Parshat B'reisht
This ParshaPix for B'reishit is straightforward, a pictorial representation of the seven days of Creation.
The ON and OFF switches are for day 1 - Let there be light (and darkness).
The cloud over the sea represents the upper and lower waters of day 2.
The trees and grass are for day 3.
Sun, Moon, and stars for day 4.
Ladybug, bird, octopus and fish represent the creations of day 5.
Kangaroo, beaver, cat, hippo, and the two people represnt G-d's handiwork of day 6.
Candlesticks represent the first Shabbat of Creation.

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 (Yom Kippur) TTriddles:
[1] What does a train whistle have to do with YK?
[2] 150, or at least 4
[3] 16:34am - 18:30pm
[4] No p'sukim of Maftir fit well (with one dot)

And the envelope, please...
[1] A major feature of the Yom Kippur Avoda in the Beit HaMikdash is the "two goats". The Targum on SH'NEI HA-S'IRIM is TREIN TZ'FIRIN, which sounded a lot like a train whistle.
[2] This refers to the minhag of reciting all of T'hilim on Yom Kippur (i.e. all 150 chapters) or at least to say the first four chapters, after davening on Yom Kippur eve.
[3] This was an easy one, especially if you read Torah Tidbits - the answer was staring you in the face. But it was cute, so it became a TTriddle. It translates to: We read the 34 p'sukim of perek 16 in Vayikra in the morning (am) of Yom Kippur and we read the 30 p'sukim of chapter 18 in the afternoon (pm). That's it. Just a shorthand summary of the Torah reading of Yom Kippur. Yom Kippur is the only day of the year that we read from the same sedra for Shacharit and Mincha... where each reading is different. On fast days (except for Tish'a b'Av) we read from the same sedra at Shacharit and Mincha, but the two are the same portion.
[4] This was a sneaky one. Couldn't resist. Don't read the first word as "No", meaning negation, but rather as "Number (No. as clued by the "with one dot" in parentheses). Number of p'sukim in the Maftir of Yom Kippur is 5, an appropriate number in light of the 5 INUYIM of Yom Kippur and the 5 davenings of Yom Kippur.

This week's 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

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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
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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 Ahuva at the Israel Center Travel Desk, 566-7787 ext.244;fax:566-0156•tiyul@israelcenter.co.il
LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18NIS will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus.
CANCELLATION POLICIES We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Parents visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 244). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Calls from abroad: People from abroad should fax 972-2-5660156 for the Attention of Ahuva or email to tiyul@israelcenter.co.il
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel

Chol HaMoed Walking Tiyul, TUE, OCT 5, 1:00pm to 5:00pm
19th century neighborhoods around the Montefiore Windmill, Ancient history meets modern. What other eras of history left their mark on this area? Why isn't Herod buried where they say he is? An amazing treasure was found, what and where? What was the best kept secret of the War of Independence? Guided by Pamela Levene,Plus a visit to the Beit Yisrael Shul in Yemin Moshe, Mincha, Dvar Torah by Rabbi Chanoch Yeres, refreshments in the Sukka, 40NIS member (adult), 25NIS (child to 18), 50/35 non-mem, Limited space

The Ko'ach (Power) to Get Things Done
Wednesday, October 13th (week after Sukkot), 28 Tishrei, Get it? KO'ACH = KAF-CHET = 28
We will tour the Orot Rabin Power Center at Caesaria, Caesaria National Park, Museum of Antiquities, Hanna Senesh Museum in S'dot Yam, Leaving 8:00am PROMPTLY, Check-In 7:45am, Return approx. 6:30pm, Bring your own lunch and drinks, Advance registration and payment required,125NIS members • 140NIS non-members, For more information and to register call the Travel Desk at(02) 566-7787 ext. 244, Shulamit's
The guide will be Zvi Bessin, Also note that one of the attractions of the tiyul is a brand new (one month old) multimedia program in the Caesarea National Park.Tiyulim are always treats.Come! You will surely enjoy her delicious sweets!

The Palmach Museum Tel Aviv, Wednesday, October 20th with Nachman Kupietzky, Check-in 12:00pm • Leave Center 12:15pm promptly • Return 5:15pm (approx.), See the newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, 70NIS (80NIS non-members) • must pay in advance, Call Travel Desk (ext.244 or 261) to reserve - limit 25 people

- Full - call to be put on a waiting list - The Association for the Welfare of Israel's Soldiers and the Orthodox Union Israel Center in cooperation with the IDF Rabbanut of the Central Command invite you to join us at one (or more) of four special Chol HaMoed programs: V'SAM'ACHTA B'CHAGECHA - Enjoy a Simchat Beit HaShoei'va at an Army Base: Monday, October 4th- check-in at the Center 8:45am, Leaving 9:00am - return before 3:00pm (videos to & from)
Monday, October 4th - check-in at the Center 4:15pm, Leaving 4:30pm - return approx. 7:30pm
Tuesday, October 5th - check-in at the Center, 9:15amLeaving 9:30am - return approx. 2:30pm (videos to & from)
Tuesday, October 5th - check-in at the Center 4:00pm, Leaving 4:15pm - return approx. 7:45pm
Locations disclosed upon inquiry, Music, dancing, Greetings, Light buffet in the Sukka, Distribution of gift packages to soldiers in the field, No charge, but please call to reserve space on the buses (02) 566-7787 ext. 204, An enjoyable AND meaningful outing for all ages

Power! Electric Power - How it gets to you (us!), Wednesday, Oct. 27, 08:00-17:00, Guide: Shalom Pollack, 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, advance registration required, 125nis/140nis

For reservations at the hotels listed below or any other Israeli hotels, please call Ahuva directly at the Travel Desk 566 7787, ext. 244.

Please note: Hotels are sometimes booked by the time you respond to the deals on this page. Furthermore, hotels sometimes make last minute changes in their deals. It is frustrating to both you and us. We ask for your understanding. We will do our best to help out.

Canaan Spa, valid Oct. 10-14, 17-21
1150NIS per couple, per night, F/B

Crowne Plaza, Dead Sea, valid Oct. 10-14, 17-21
840NIS per couple, per night, H/B

Holiday Inn, Ashkelon, valid Oct. 10-14, 17-21
500NIS per couple, per night, B/B

David's Citadel, valid Oct. 15-16, 22-23
SHABBAT, 1700NIS per couple, F/B

Kibbutz Lavi valid October 15-17, 22-24
SHABBAT plus, 1100NIS per couple, Friday night to Sunday
F/B Shabbat and Sunday morning breakfast

Ruth Rimonim, Tzfat, valid Oct. 15-16, 22-23
SHABBAT 1100NIS 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 TT637

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/withother 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

The Israel Center will be open on Wednesday,Erev Yom Tov, until 12:30pm for TT pickup and last minute Arba'a Minim purchases
The Center will be closed Wednesday night and Thursday, the first day of Sukkot and reopen on Thursday night, as follows:

The Koby Mandell Foundation in cooperation with the ISRAEL CENTER: Thursday, Sept. 30, 9:00pm, First night of Chol HaMoed (2nd night of Yom Tov for CHU"L)
presents a special shiur by Rabbi Chaim Brovender on Yona & the Sukka:The Challenge of Choice

Shabbat Chol HaMoed
Why ALL Nations will celebrate Sukkot in the Messianic Era, Shabbat afternoon 3:30pm Shiur by Rabbi Ephraim Sprecher, followed by Mincha at 4:30pm

Dor L’Dor Family Institute of the OU Israel Center presents...Dor L’DOR Interactive Theater, “Scenes from Marriage”, Directed by Toby Klein Greenwald, IN HEBREW with interaction between the audience, the actors and marital & family expert Dr. Menachem Feder, October 2nd, Motzaei Shabbat Chol Hamoed at Beit Gesher10 David HaMelech St., Tickets available (40/50NIS)at the Israel Center, Partially funded by JAFI, Thank you to the Gesher Foundation

Motza'Sh Chol HaMoed
MOTZA"SH CHOL HAMOED, OCT 2, 8:30pm and SUN OCT 3, 8:30pm (2 performances): Performance for women, written & performed by Rachel Factor, Through music, dance, and story telling, former Broadway actress Rachel Factor details her journey from Japanese American girl in Hawaii to Torah observant Jew in Israel...with humor and compassion, 100NIS, 80NIS members of the Israel CenterFor information and reservations call Ruksy: 02-563-1486

Sunday Chol HaMoed
Reflections on Kohelet by Shprintzee Herskovits, Sunday, October 3rd, 10:00am
VIDEO - Sun. October 3rd, 11:30am, in the Library (free), The Last 8 Psukim of the Torah by Rabbi Reuven Aberman
SUN CHOL HAMOED, 8:00pm • Refreshments, Meet the Author and her book: Many Worlds One Faith by Ivriah Krumbein Levine

SUN OCT 3, 8:30pm: JAP - see Motzaei Shabbat
SUN8-10pm: Aliya Counseling with Miriam Bass

Monday Chol HaMoed
Ttimely Halachic Potpourri with Phil Chernofsky - Monday, October 4th, 10:00am
VIDEO: Mon. October 4th, 11:30am, in the Library (free), Sukkot: More Special than You Realize by Rabbi Chaim Eisen
7:00pm - Wine & Cheese, Authors & Books - Simcha Publ.
Monday Chol HaMoed Sukkot, October 4th, 8:30pm: “She who has not been to a Tofa’Simchat Beit HaShoeava has not seen JOY in her life”, music by women, for women, 25NIS students & members; others 30NIS

Tuesday Chol HaMoed
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

Timely Halachic Potpourri with Phil Chernofsky - Tuesday, October 5th, 10:00am
VIDEO - Tue. October 5th, 11:30am, in the Library (free): What the Ushpizin have to Say by Rabbi Sholom Gold

Tuesday, Leil Hoshana Rabba: 7:00pm - Festive Reception in the Sukka, 8:30pm - Hoshana Rabba Learn-a-thon
All-night Learning...in the Wolinetz Family Shul - Ohel Shmuel and later, in the Center's Sukka
8:30pm Rabbi Sholom Gold
9:30pm Rabbi Reuven Aberman
10:30pm Rabbi Yaakov Moshe Poupko
11:30pm Rabbi Ephraim Sprecher
12:30am Rabbi Dovid Zitter
1:30am Phil Chernofsky
2:30am Rabbi Binyamin Wolff
3:30am Rabbi Chaim Eisen
4:30am Review of Halachot of staying up all night, Prepare for davening
4:55am Vatikin Davening (sunrise at 5:36am), Slow-paced and special davening for Chatimat HaDin

The Israel Center will close after davening and refreshments on Hoshana Rabba morning and reopen IY"H on Shabbat afternoon for the 3:30pm shiur and 4:30pm Mincha

Shabbat B'reishit 3:30pm Shiur & Play by Yaacov Peterseil & co. followed by Mincha at 4:30pm

Motza'ei Shabbat B'reishit • October 9th, 8:30pm: Nimrod and the Tower, Shiur by Dr. Moshe Kuhr

Sunday
N'SHEI LIBRARY - closed
9:30am (women) Mystical Insights into the Months of the Year by Golda Warhaftig
10:30am (women) Let's Learn Chumash with Tonia Frohwein
11:30am (men & women) Parshat HaShavua with Shprintzee Herskovits
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
Jerusalem Working Group for Recognition of Major Sho'ah Era Jewish Rescuers in cooperation with the Israel Center - Chair: Mr. Samuel Krupnick - presents:
Beacon in the Darkness: Recha Sternbruch - Heroine of Rescue, October 10 at the Israel Center, starts at 8:00pm. Program in English, Sneak preview of part of rhapsody "Beacons in the Darkness", being written in honor of major Shoah era rescuers. Presented by composer, Ms. Anna Segal, Ballads about rescuers: sung (in English) by the composer, Mr. David ben Reuven, Lecture: Dr. David Kranzler, the leading historian on Jewish rescuers, Last minute program changes, etc. www.geocities.com/eproceeding
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Sunday, October 10th, 7:30-9:30pm

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
VIDEO: Monday, Sep. 27th, 12:30pm, in the Library (free), Parshat B'reishit (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
Old Movie Night • MON October 11th, 8:00pm: Twelve Angry Men (original) A classic, powerfully acted, thought-provoking movie

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
9:00am& 9:55am: Mine Ordinances you shall do with Dr. Hayim Abramson
11:00am: Mitzvat Mezuza with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
resumes OCT 19: Review of the weekly Farbrengensof the Lubavitcher Rebbe with Raizel Zisk
VIDEO: Tuesday, Oct. 12, 12:30pm, in the Library (free): Let us make man...by Rabbi David Derovan
TUE October 12th, 8:00pm • Phil Chernofsky: Rain & Rosh Chodesh

Wednesday
Wednesday, October 13th, 11:45am (men & women): Quickie Chesed Projects with Jackie Lowenstein
VIDEO: Wed. October 13th, 12:30pm, in the Library (free), Parshat NO'ACH (90 min.) by Dr. Avivah Gottleib-Zornberg
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
WED 8-10pm: Aliya Counseling with Miriam Bass
7:30pm (Men & Women) Jewish Philosophy: Rambam's Guide for the Perplexed - Now studying: Delving into the Sacrificial Service with Rabbi Chaim Eisen

Thursday
11:30am: Shiur while you fold.with Phil Chernofsky
THU: Dvar Torah by Menachem Persoff
Shmooze while you fold, Divrei Torah, verbal tidbits, Q&A, and...with Phil, Some time IY”H, sometimes B”N

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

Learn things you never knew about Israel, Have fun with your friends, Support Aliya Today, Tehilla and the OU Israel Centerare proud to present the best Israel trivia game around - QUIZRAEL!
Motza'ei Shabbat Parashat Lech LechaSat. 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

How to Talk So Kids will Listen: 7 sessions, 2 hours each, Workshop by Sherrie Miller,Starting Tuesday, October 19th, Call for details 563-6796

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