Shabbat Parshat TO-L'DOT
- Machar Chodesh
TT #642 -
November 12-13, 29 MarCheshvan 5765
This Shabbat is the 59th day (of 383); the 9th Shabbat (of 55) of
V'YITEN L'CHA ET BIRKAT AVRAHAM L'CHA UL'ZAR'ACHA ITACH... (Breishit
Z'MANIM - HALACHIC TIMES - Correct for TT #642
Ranges are THU-THU 27 Cheshvan - 5 Kislev (Nov. 11-18)
Earliest Shacharit - 5:12-5:18am
Sunrise - 6:04-6:10am
Sof Z'man Kri'at Sh'ma - 8:43-8:47am (7:57-8:00am)
Sof Z'man T'fila - 9:36-9:39am (9:06-9:08am)
Chatzot (halachic noon) - 11:23-11:24am
Mincha Gedola (earliest Mincha) - 11:54-11:55am
Plag Mincha - 3:36-3:33pm
Sunset - 4:47-4:43pm (4:42-4:38pm)
Candle Lighting & Havdala Times (Standard Winter time)
Correct for TT 642 • Rabbeinu Tam (J'm) - 5:56pm
4:06pm Jerusalem 5:19pm
4:25pm Gush Katif 5:24pm
4:22pm Raanana 5:20pm
4:22pm Beit Shemesh 5:20pm
4:21pm Netanya 5:20pm
4:22pm Rehovot 5:21pm
4:02pm Petach Tikva 5:20pm
4:22pm Modi'in 5:20pm
4:24pm Be'er Sheva 5:22pm
4:21pm Gush Etzion 5:19pm
4:21pm Ginot Shomron 5:19pm
4:06pm Maale Adumim 5:19pm
4:13pm Tzfat 5:17pm
4:22pm K4 & Hevron 5:20pm
Jerusalem lights candles 40 minutes before sunset. (Except for those who
don’t follow that custom.) Which sunset? Important question. The standard
practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a
little over 800m above sea level. If one could see the sun set over a
horizon at sea level (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
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
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...
All months have a fixed number of days - either 29 or
30. Except Cheshvan and Kislev, whose number of days vary. In a "normal"
year, Cheshvan has 29 days and Kislev has 30. In a "full" year, both have
30. In a "diminished" year both have 29 days. 5765 is a 13-month diminished
year with 383 days
ROSH CHODESH KISLEV YIH-YEH MACHAR B'YOM RISHON HABA
ALEINU V'AL KOL YISRA'EL L'TOVA
By the time we bench Rosh Chodesh, the Molad will have occurred,
specifically on FRI 14h 44m 1p (which is 2:23pm Israel Time). Therefore, the
announcement of the molad uses the less common HAYA, past tense.
HAMOLAD HAYA ETMOL, YOM SHISHI, ARBA'IM V'ARBA DAKOT
V'CHELEK ECHAD ACHAREI SHTAYIM BATZAHARAYIM
First opportunity for Kiddush L'vana (Minhag Yerushalayim) is Monday night,
Nov. 15, eve of 3 Kislev.
We Must Believe it All
The Torah is not a pick & choose deal; we aren't supposed to believe the
first pasuk, that G-d created the world, and then go ahead and ignore other
p'sukim. Torat Emet... The Torah is Truth. Some of the truth is easier to
accept than other parts of it, but it is all true. And that gives us both
encouragement and mussar from this week's sedra (among all the sedras of the
Whether Yitzchak knew it was Yaakov he was blessing or
he thought it was Eisav, is irrelevant to the other bracha he gave Yaakov at
the end of the sedra. And Yitzchak called to Yaakov and he blessed him...
May G-d bless you and cause you to be fruitful and multiply and become a
nation... May He give you the Blessing of Avraham to you and your
descendants with you to acquire your Land that G-d gave to Avraham. Earlier,
the Torah made it clear that it would be through Yitzchak that the Heritage
and Legacy of Avraham would pass, as would the Land of Israel. And NOT
through Yishmael. And NOT through Eisav. If these statements are politically
incorrect in some circles, it is those circles that need fixing, not the
statements and not the Torah from which they come. Eisav was given land
elsewhere; not here.
And when anyone says: Get real, Bush has an agenda and
the UN and EC have their agendas and the Arabs have theirs... The answer is,
this is real. The Torah is real. It doesn't become defunct because people
say this and claim that. Whatever happens, wherever we go from here, this
has to be our starting point, our basis, our truth.
But we also must see the blessing Yizchak gave Eisav,
when he knew exactly what was going on. That bracha contains a warning to
us, the descendants of Yaakov, the Jewish People. If and when we disregard
the Torah, its teachings, its mitzvot, its values, then we can lose the high
ground position, so to speak, and Eisav can and will take advantage of that
situation. When we strengthen our commitment to Torah and Mitzvot and spread
that to our fellow Jews, then we will see the fruition of all the Blessings.
6th of the 54 sedras; 6th of 12 in B'reishit
Written on 172.7 lines in a Sefer Torah, ranks 36
4 Parshiyot; 2 open, 2 closed
106 p'sukim, ranks 29th (9th in B'reishit)Tied with Vayigash and Bo, but
shorter than both in words & letters and length
1432 words, ranks 34th (10th in B'reishit)
5426 letters, ranks 33rd (10th in B'reishit)
Its p'sukim are below average length
None of the TARYAG are counted from TO-L'DOT
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 - 21 p'sukim - 25:19-26:5
[P> 25:19 (16)] This is the history of Yitzchak b. Avraham; Avraham fathered
SDT Rashi quotes the Gemara that tells that when
Yitzchak was born, scoffers said that Avraham and Sara, who were childless
for so long, had found a baby and claimed it as their own. Avraham invited
the leaders of the nations, their wives and infants, and Sara was
miraculously able to wet-nurse all the babies. (The Gemara points to the
plural "banim" in 21:7.) Then the scoffers accepted that Sara bore Yitzchak,
but chided Avraham that Avimelech was the father (since Yitzchak's birth
followed Sara's abduction). A miracle occurred and baby Yitzchak was the
very image of his father Avraham, until the scoffers proclaimed, "Avraham
SDT Earlier, the Torah tells us of the generations of
Yishmael b. Avraham. That seems to be in balance with the beginning of this
sedra, which speaks of Yitzchak, except:  the Torah makes a point that
Yishmael is the son of Hagar the Egyptian, the maidservant of Sara. In other
words, Yishmael was NOT the real To'l'dotof Avraham; and  To'l'dot (in
the Yishmael context) is spelled without a vav, implying that something was
missing. To'l'dot of Yitzchak b. Avraham; it was Avraham who fathered
Yitzchak. And the word To'l'dot is spelled with its vav.
Yitzchak is 40 years old when he marries Rivka (3
years after the Akeida). The Torah emphasizes Rivka's family background.
After 20 years of childlessness (10 until Rivka was of
child-bearing age plus an additional 10 years without a child), Yitzchak and
Rivka pray to G-d. G-d hears their (actually his) prayer and Rivka becomes
pregnant. She is having a "rough time" and goes to Shem b. Noach (who
outlived Avraham, by the way) who tells her G-d's message, that she will
give birth to twins who will go in very different ways and become great
SDT Commentaries say that Rivka was unaware that she
was carrying twins; she thought the turmoil within her existed in a single
baby - this had her very upset; she was somewhat calmed by the Divine
message of her carrying twins. Another commentator suggests that Rivka knew
she'd have twins but did not see the benefit of bringing a Yaakov into this
world if it meant also having an Eisav. Part of the reply to her question
"why do I need this", is that her conclusion was wrong.
Take a look at Rashi. Two great nations - these are
Antoninus and Rabbi (Yehuda HaNasi)... It can be suggested that the Divine
message to Rivka, was that even though there will great tension and friction
between the descendants of the twins she was carrying, Yaakov and Eisav,
there will be an example of a Roman (from Eisav) and a Jew who will truly
get along and that is the hope for the future when the nations of the world
will all recognize Israel's role in the world and their special relationship
with the One G-d Who will then be universally recognized.
Eisav and Yaakov are born, Yaakov clutching the heel
of Eisav. The boys grow and develop different personalities - Eisav is the
hunter and outdoorsman; Yaakov, the mild, studious "tent-dweller". Yitzchak
loves Eisav; Rivka loves Yaakov.
SDT There are many different commentaries on these
relationships. Note that Yitzchak's love is based on Eisav's providing food
for him. Rivka's love is unconditional. Pirkei Avot says that only an
unconditional love will endure forever.
Yaakov is preparing a lentil stew for his father. (The
Gemara tell us that this was the day of Avraham's death; Yaakov was
preparing the traditional mourner's meal for Yitzchak.)
Eisav returns from the field in a state of exhaustion.
He asks Yaakov for some of the food. In exchange for the food, Yaakov
acquires the birthright, which is insignificant in Eisav's eyes, but
meaningful to Yaakov.
[P> 26:1 (33)] A famine hits the Land (like the one in
Avraham's time - this is one of the many similarities between the lives of
Avraham and Yitzchak) and Yitzchak goes to Avimelech in Gerar. G-d appears
to Yitzchak and reminds him that he must not leave the Land. G-d also
repeats his promises of the Land and of the large nation that will descend
Levi - Second Aliya - 7 p'sukim - 26:6-12
Yitzchak dwells in Gerar. (This is one of the three-word p’sukim in the
Torah. There are 13 or so such p'sukim, and they are treated specially.)
Yitzchak and Rivka pose as brother and sister (as did Avraham and Sara, and
for the same two reasons). After a while Avimelech discovers that they are
actually husband and wife and complains to Yitzchak about the deception.
Avimelech orders his people to leave Yitzchak and Rivka alone. Yitzchak and
family flourish in Gerar and G-d blesses them.
TAKE A LOOK... The first famine that drove Avraham and
Sara to Egypt, when Par'o discovers their true relationship, he sends them
away. The second time, when they went to Gerar and said they were brother
and sister, and then they were “found out”, Avimelech gives them many things
and invites them to stay. (Par'o had given Avraham great wealth, but it was
before he knew.) Yitzchak and Rivka also say they are siblings, but no one
takes Rivka. When they are "found out", they stick around. This has been
just an observation.
Shlishi - Third Aliya - 10 p'sukim - 26:13-22
Yitzchak thrives in Gerar, which creates jealousy among the locals who fill
in the wells that Yitzchak has dug. (There is great symbolism in the Torah's
account of the wells, their names, their failures, and then their
successes.) Yitzchak is driven away from Gerar. A new well that Yitzchak
digs is taken over by the shepherds of Gerar, as is yet another well. Only
the third well called Rehovot permits Yitzchak to live in relative peace.
(Some see this as a hidden reference to the 1st and 2nd Beit HaMikdash,
which fell, and the 3rd which will stand forever. May we see it soon in our
SDT Brachot 56: Rabbi Chanina said, he who sees a well
in a dream, he will see peace... Yitzchak's servants dug and found a live
spring, B'EIR MAYIM CHAYIM.
This is immediately followed by the peace treaty
between Avimelech and Yitzchak. Rabbi Natan continues in the same Gemara. He
who sees a well in his dream has found Torah, as it says in Mishlei: He who
finds Me, finds life... an equation is made between G-d, Torah, and Life.
R'vi'i - Fourth Aliya - 7 p'sukim - 26:23-29
Yitzchak sets himself up in Be'er Sheva. G-d appears to him and reiterates
the promises for prosperity made to Avraham. Yitzchak builds an altar to G-d
and continues to prosper. Avimelech, realizing that his own prosperity was
due to the presence of Yitzchak, comes with a delegation to Yitzchak in
order to enter into a covenant with him.
(Not a rare experience through the generations - Jews
are expelled from a country, which subsequently regrets its actions because
of the decline they experienced without the Jews in their midst. And we,
somehow, kept going back.)
Chamishi - Fifth Aliya - 33 p'sukim - 26:30-27:27
Yitzchak and Avimelech partake of a meal and exchange oaths. Be'er Sheva is
reaffirmed as "the city of the Avot" by Yitzchak's actions. Another example
of the similarity between Yitzchak's life and Avraham's.
[S> 26:34 (2)] Eisav marries at 40 years of age - a (sub)conscious
attempt to emulate his father. However wicked Eisav is, he is genuinely
respectful and loving of his father. On the other hand, Eisav's choice of a
wife disgusts both Yitzchak and Rivka.
[S> 27:1 (55)] Yitzchak is old and blind and calls to
Eisav to prepare for him a special meal and then receive a special blessing.
While Eisav is in the fields doing his father's bidding, Rivka prepares
Yaakov to receive the blessing instead of Eisav. She tells Yaakov to bring
her two goats and she would prepare the dishes that Yitzchak loved. Yaakov
hesitates for fear that Yitzchak will feel his smooth skin and realize that
Yaakov has come to deceive him. Rivka dresses Yaakov in Eisav's garments and
places a goat-skin on his neck to give it a rough feel. She gives Yaakov the
food to bring to his father.
It seems obvious that Yaakov was punished measure for
measure for his deception of Yitzchak. The Brothers not only deceived Yaakov
concerning the fate of Yosef, but they used a goat and a garment (exactly
the two items that Yaakov used to deceive his father) to bring about their
deception. If we accept the idea that Yaakov was supposed to get the bracha
that Yitzchak was going to give to Eisav, that it was G-d's will, and even
G-d's command according to Onkeles, to Rivka to “set it up”, then why was
Yaakov punished so severely? An answer might be suggested in the form of an
analogy. When one has to take drastic, life-saving treatments -"serious"
medication, radiation, etc., what is done might be absolutely necessary, but
there are often harsh side-effects.
Shishi - Sixth Aliya -23 p'sukim - 27:28-28:4
The blessing invoked by Yitzchak upon Yaakov, for bountiful produce and
respected status among nations, has been borrowed by us to be recited on
Motzaei Shabbat - V'YITEN L'CHA HA-ELOKIM...
As Yitzchak finishes blessing Yaakov, Eisav returns
from the hunt. He prepares food for his father and presents it with a
request (demand) of the blessing. Yitzchak trembles when he realizes that
the bracha went to Yaakov. When Yitzchak explains to Eisav that Yaakov
received (and rightly so) the blessing, Eisav bitterly cries out and asks
his father for a blessing too. Yitzchak gives Eisav a blessing (not as
exalted as Yaakov's). Eisav decides to kill Yaakov for this, the second time
he has taken something away from him. Rivka hears (how? Ru’ach HaKodesh
again, perhaps?) of Eisav's plans and encourages Yaakov to flee to Rivka's
home town until Eisav's wrath subsides. Rivka suggests to Yitzchak that he
send Yaakov away to find a proper wife.
Note that Rivka did NOT tell Yitzchak that Eisav
wanted to kill Yaakov. Perhaps she felt that it would pain him to much to
learn of Eisav's true character. Perhaps, Yitzchak would have refused to
believe that his Eisav would contemplate such a thing. Instead, Rivka
expresses another concern (legitimate) as her reason for wanting Yitzchak to
send Yaakov away.
Yitzchak calls for Yaakov and gives him another
blessing and sends him off to Padan Aram to find a wife from Rivka's family.
He gives Yaakov "the blessing of Avraham", thus providing for the continuity
of the Chain that becomes Judaism.
Sh'vi'i - Seventh Aliya - 5 p'sukim - 28:5-9
Yitzchak sends Yaakov off to Padan Aram to Lavan b. B'tu'el, the brother of
Rivka who is the mother of Yaakov and Eisav. (Unusual ID). Eisav sees that
their father has sent Yaakov to find a wife, because he does not want him to
take a Canaanite wife. Yaakov goes on his way and Eisav takes as another
wife, the daughter of Yishmael. And Eisav takes Machalat b. Yishmael...
Talmud Yerushalmi exclaims that this is Bosmat, and
asks why her name was changed. The astonishing answer is that all Eisav's
sins were forgiven when he took a wife intended to please his parents. The
Talmud generalizes and gives this as the source that the sins of a CHATAN
(and KALLA) are forgiven when they marry. Strange source for an important
The final 3 p’sukim are reread for the Maftir.
Haftara - 25 p'sukim -Shmuel Alef - 20:18-42
When Rosh Chodesh is Sunday (or Sunday and Monday), then the special Haftara
for Erev Rosh Chodesh preempts the regularly scheduled Haftara of the week.
The connection between the Haftara and Erev Rosh Chodesh is obvious. The
opening words are: And Yonatan said to him, tomorrow is Rosh Chodesh...
The real question is why the Sages decided on a special Haftara for Erev
Rosh Chodesh in the first place. No other "erev" gets a special reading. Why
does Machar Chodesh?
Perhaps it is because Rosh Chodesh is so understated
and often ignored. This became a way - in addition to Rosh Chodesh benching
- to say: Hear ye hear ye, tomorrow is Rosh Chodesh.
From this reading we see that Rosh Chodesh was
celebrated with a special meal which was to be eaten in a state of ritual
purity. Many have the custom today of marking Rosh Chodesh today with a
special meal. The Haftara also serves as a source of the minhag of
abstaining or reducing one's work on Rosh Chodesh...
With Israel's history resembling the waxing and waning of the Moon, we see
Machar Chodesh as a hope filled message of a brighter tomorrow. The cycle
continues until the Complete Redemption, when the Moon (and Klal Yisrael)
will be completely restored.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 258 • The Paid Bailee part 2
The Standard of Care Required
Assume that the owner of an object has entrusted it to a paid bailee to
watch. For example, the owner delivered it to a warehouse man to watch in
his warehouse. The object was damaged or lost while in the possession of the
warehouse man, a paid bailee, and cannot be restored to the owner at all or
in the condition it was in when it was entrusted to the bailee because it
was damaged, lost, or stolen. If the paid bailee watched the object
according to community standards for watching such objects, he is not
liable. If he failed to meet such standards, he is liable. Since most
communities do not have such set standards, the halacha proposes standards
to help guide Beth Din. As was stated above, he is liable for theft of the
object, which includes not only the obvious type of theft as, for example,
the object was stolen because the bailee failed to close the door or because
he fell asleep while he was guarding the object. Theft also includes the
situation where the bailee locked the door properly and yet the object was
stolen or lost. He is not liable if it cannot be restored because it was
damaged, lost, or destroyed by force majeure.
The paid bailee will be absolved of liability if the
object was lost in a manner completely unexpected and beyond the control of
the bailee such as where armed robbers come upon him and seize the object
and he does not have the ability to fend them off, and in similar cases. If
a fire broke out, as was often the case in the restricted ghetto Jewish
areas in Europe, where fire consumed neighborhoods, and the object was
burned, the paid bailee is not liable if he could not have saved the object
even if he exerted effort to do so or even if he hired others to do so.
However, if the object could have been saved if he exerted himself, he is
liable. If he could save either his own objects or that of the owner and he
saved his own, he is liable to the owner. The paid bailee is free of
liability only if he takes an oath that the object was consumed by the fire.
Very often in the wake of large conflagrations, there is looting in the
burned out homes and businesses. It may be that the object was not consumed
by the fire but was stolen by thieves after the fire, in which event the
paid bailee is liable. It may be that the bailee is not able to know with
certainty whether the object was lost to the fire or was lost to thieves and
thus he cannot take an oath. In this situation he is liable to the owner.
However, if the only people who looted were armed
robbers, the bailee is free of liability in either event, the fire or armed
robbers having caused the loss of the object, both of which are force
majeure; his oath will be in the alternative that either armed robbers or
the fire caused the loss of the object. Upon taking such an oath the paid
bailee is free of liability.
Regarding the care of animals by the paid bailee if
they are lost or destroyed as a result of force majeure, he is not liable,
otherwise he is liable. Assume that the animal he is watching is attacked by
wild animals, he is liable if he made no attempt to save the animal
according to conditions that prevailed, depending upon the type and size of
the attacking animals. If he did make an attempt and was not successful,
this is the highest degree of force majeure, and he takes an oath and is
free of liability. In all of the cases the shepherd is free of liability
only when they [the wild animals or the armed robbers] came upon the place
where the shepherd happened to be. However, if the shepherd led his flock to
a place where there are wild animals or armed robbers, these are not cases
of force majeure and he is liable.
In a reported case, a shepherd challenged armed
robbers and showed that he did not fear them and told them that there were
many shepherds in the vicinity and they had many weapons. Using the
information as to the whereabouts of the flocks, the robbers overcame the
shepherds and carried off the flocks. The shepherd is liable for the loss
since he provoked the robbers by challenging and informing them.
A shepherd who pleads that he helped save the animal
of the owner with the help of other shepherds whom he hired for that purpose
and there are no witnesses as to how much he spent, takes an oath how much
he spent and he can make a claim only up to the value of the owner's animal.
If the shepherd abandoned his flock and went to the close-by town, whether
or not during the time when shepherds usually go to the town, and wolves or
a bear came by and attacked the flock and tore the animals, we do not
automatically say that had he been there he would have saved the flock.
Rather, the situation is assessed to determine whether
with the assistance of other shepherds and sticks he could have rescued the
flock. If he could have, he is liable to the owner; if he could not have, he
is absolved of liability; If beth din could not determine whether or not he
could have saved the flock, he is liable to the owner.
Similarly if the shepherd leads his flock over a
bridge and one animal pushes another animal, causing it to fall into the
river rapids below; he is liable since he should lead the animals over the
bridge one at a time, for he is being paid to guard the animals in a
Because he is negligent at the outset by leading all
of the animals together over the bridge, although when the animal falls it
was because of an outside force majeure, he is liable. If the animal in the
custody of the paid bailee dies a natural death, it is deemed a case of
force majeure and the bailee is free of liability; However, if he starves
the animal and it dies, it is not a case of force majeure.
If the animal flees from him and ascends the peak of a
slope and then flees again and falls down, it is a case of force majeure.
The animal ascends to the top of a hill and dies there of natural causes or
the paid bailee is negligent in permitting the animal entrusted to him to go
to a meadow where the animal dies a natural death. The bailee is not liable
because it was not the animal's leaving the bailee that caused its death.
However, if the animal is stolen by a thief from the meadow and dies a
natural death in the thief's custody the bailee, even an unpaid bailee, is
liable to the owner.
The subject matter of this lesson is more fully
discussed in volume VIII chapters 303 of A Restatement of Rabbinic Civil Law
by E. Quint. Copies of all volumes can be purchased via email: firstname.lastname@example.org
and via website: www.israelbooks.com and at local Judaica bookstores.
Questions to email@example.com
MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its
beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot
on Kitzur Shulchan Arukh
A vow (neder) is a kind of oath that works by imposing a prohibition on a
particular object by likening it to a sanctified item. For instance, instead
of swearing that he will not eat cake (shevu'ah=oath), a person may prohibit
cake to himself (neder) (SA YD 204).
If a person regrets a vow he can go to a Torah scholar
and have it released, by explaining that if he had known the difficulties he
would have in fulfilling the vow he would never have made it. This uproots
the vow since it reveals that the person never really had wholehearted
intention to keep it under the actual circumstances
(SA YD 228). However, the Mishna states that four kinds of vows don't
require a release; these vows don't apply at all. It is clear from the
beginning that there is no true intention to abide by them (Mishna Nedarim
3:1, SA YD 232).
One kind of "stillborn" vow is an "urging" or
"prodding" vow (nidrei zeruzin). An example is haggling over a sale; the
seller vows that he will not accept less than four (otherwise he forswears
any benefit from the object); the buyer likewise vows that he will never
give more than two.
The mishna explains that all along both have in mind
that they will compromise on an intermediate price; the vow is only meant to
nudge the other side into softening his bargaining stance.
The simple explanation, as mentioned in the
commentaries, is that all vows have force only if the person sincerely
intends them ("his mouth and his heart are one").
Why then can't a person get out of any vow by
explaining that he didn't mean it? Because we generally assume that a person
is sincere in his words. But in this case it is well known that hagglers use
such vows only as a way of prodding the other side; thus, we have a firm
basis for believing that the vow is insincere. Some commentators add an
additional rationale: the vow is not really nullified, it is merely inexact.
When the seller vows not to sell for less than four, his actual intention is
that he won't go so low as to sell for two. According to these opinions, if
he were actually to sell for two or for less the seller would indeed
transgress his vow.
Likewise, the buyer vows not to pay the full four
demanded by the seller.
However, we can also discern a profound human insight
based on the foundations of the laws of vows and commerce alike.
We have written in previous columns that there are two
different levels of da'at, or commitment. One level is where a person has
sufficient judgment to fully comprehend a commitment made to himself; the
other is where a person can comprehend a commitment made to another. The
second level is more complex and interpersonal and hence more advanced. In
this way we explained a unique law of vows: In general, a person is
considered to attain da'at only at the age of mitzvot: twelve for girls and
thirteen for boys. At this age a person can engage in commerce. However, a
year earlier, a mature child can make a valid oath or vow (SA YD 233). Since
an oath or vow is a personal commitment, it requires a somewhat lower level
We have also written that the "meeting of the minds"
which is the distinct characteristic of a commercial transaction can be
viewed as an end in itself. Our material interdependence was created by
HaShem to provide an incentive for human interaction and understanding.
In the case of nidrei zeruzin, the vow itself
represents understanding is at the immature level of a selfish commitment.
The underlying desire to prod the other side into making a transaction at a
mutual agreeable level represents understanding at the advanced level of a
mature meeting of the minds. Therefore, the commitment of the vow is
subordinate to the higher level of commitment inherent in the intended sale.
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: firstname.lastname@example.org
Rabbi Meir authors a popular weekly on-line Q&A
column, "The Jewish Ethicist", which gives Jewish guidance on everyday
ethical dilemmas in the workplace. The column is a joint project of the JCT
Center for Business Ethics, Jerusalem College of Technology - Machon Lev;
and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs —
www.jewishethicist.com or www. aish.com
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
A Halt in the Slide to Destruction and Exile (3)
The Pesach of Simcha (Divrei HaYamim Bet 30)
The Admor Simcha Bunim of P'shischa, one of the fathers of Polish Chassidut,
taught that simcha [not joy or happiness as is all too often translated but
more correctly] is the overflowing of kedusha. It is exactly that simcha
which we see in the Pesach that Chizkiyahu called on Israel to celebrate
after the purification and consecration of the Beit HaMikdash was completed.
The text at the end of the previous chapter (29:36)
tells us that, "Chizkiyahu and all the people rejoiced because of that which
the Lord had prepared for the people; for the thing [of the Temple] was done
suddenly"; Hashem had prepared their hearts to want to do this thing and it
was sudden, both in that it took only 16 days to purify and consecrate the
Temple and clean the country of idolatry but also that the change from the
evil of Achaz the father to the piety of Chizkiyahu the son, was speedy and
dramatic; remember that it was the very first year of the latter's reign.
It is true that the purification of the Temple had
only begun at the beginning of Nissan so that its completion passed the 14th
of that month, the appointed date of Chag HaPesach. Furthermore, the nation
was ritually impure either because of avoda zara or because of
non-observance of the laws of tum'a and therefore required time to purify
themselves. So, contrary to the opinions of Chazal, Chizkiyahu made the
second month of that year Nissan as well and called on all the tribes in
both kingdoms, to ascend to Yerushalayim, to celebrate the Pesach that marks
our beginning as the nation that serves G-d.
That that call is indeed meant as a further step up in
the path of repentance and spirituality may be seen in the way Chizkiyahu
phrased it. "Return unto the G-d of Avraham, Yitzchak and Yisrael [using
that name instead of Yaakov, as did Moshe when he prayed for forgiveness for
the sin of the Golden Calf (Ex. 32:13), as did Eliyhu when called on HaShem
to show the people that He alone was G-d (Melachim Alef 18:36) and as did
David when he blessed the people. Yaakov is the Jewish People at a lower
spiritual level - destined to hold onto the (Ekev) heel, downtrodden, exiled
or secondary - as compared to Yisrael - Yeshurun who has power with G-d and
with men - realizing true potential]. Be not, as your fathers and your
brothers who betrayed the G-d of their fathers" (6-8).
Despite all the years of idolatry and evil kings, they
answered his call in a way that shows that their sins were nothing more that
superficial and temporary; this is a phenomenon similar in essence to the
teshuva movement that we are witnessing in our own time. The text shows
their response to have been a massive demonstration of their deeply-rooted
religious and spiritual loyalty." And there gathered a great multitude of
people [from Efrayim, Menashe, Zevulun, Asher and from Judah] prepared to go
to Yerushalayim to offer the Pesach. And they arose and took away the altars
that were in the city and the altars for incense and cast them in to Nachal
Kidron". There were many who had not even by then purified themselves, yet
they brought [incorrectly] the Korban Pesach. Swept aside perhaps by the
wave of teshuva, Chizkiyahu prayed for their forgiveness, even as Shlomo
HaMelech had done at the consecration of the Temple. "If Your People sin
against You; for there is no man that does not sin… Then if they return unto
You with all their hearts and pray towards this House, then hear their
prayers and supplications in Heaven and forgive Your people" (Melachim Alef
So the people observed the Pesach for 7 days with
great joy sang Hallel on every day, while the Kohanim sounded the musical
instruments and trumpets. The text uses a singular and special phrase to
describe the instruments: 'klei oz', lit. instruments of strength, to
"ascribe strength to the Lord" (Tehilim 68:35) or "so that Honor and Majesty
are before Him; Strength and gladness are in His place" (Divrei HaYamim Alef
16:27). Then some- thing unprecedented happened that puts the purification
of the Temple and the observance of Pesach in a special light and show the
spiritual and religious effects of Chizkiyahu's teshuva movement.
According to the Torah, every Jew fulfilled his Pesach
obligation - the penalty for non- observance is Karet severance from the
Jewish people - by coming to the Temple offering and eating the Pascal lamb,
then on the morrow he may return home continuing to observe the ruling
against chametz. The rest of the Chag. Then the people remained all 7 days
of Chag HaPesach in Yerushalayim in praise and in simcha. But before they
could go home, Chizkiyahu asked to remain another week and to add holiness
and spiritual elevation to that which they already had done. "And the people
agreed and made another 7 days of Simcha" (23). They brought sacrifice sand
offerings, and the princes and leaders also brought their offerings. There
were offerings of Toda and Sh'lamim, of thanks and peace offerings in which
Heaven [through the portion burnt on the altar], and the Kohanim and their
owners all are shared; Korban Peasach is known as Zevach Pesach, the family
feast of Pesach."There had never been such great simcha in Yerushalayim
since the days of Sholomo HaMelech"; alluding to the festivities made after
the consecration of his Temple.
The simcha was really an overflowing of kedusha, since
after that the people broke down the remaining altars to avoda zara, cut
down the asheirot used in fertility rites, and shattered the stone pillars
used in individual worship. Truly as the text concludes: "Then each person
returned unto his inheritance and portion",both literally to their villages
and homes but also spiritually unto their behavior as G-d's People.
This is the 58th installment in Dr. Tamari’s series on “Tanach and its
messages for our times”
MISC section - contents:
 Vebbe Rebbe
 Touch of Wisdom; Touch of Wit
 Candle by Day
 From Aloh Naaleh
 Torah from Nature
 Know Your Uncle
 Various STD's
 From the desk of the director
 From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in
areas of kashrut, Jewish law and values. Some of them are answered by Eretz
Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav
Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l,
to prepare rabbanimand dayanim to serve the National Religious community in
Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim
Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from
Clarification: During our discussion of door knockers
(last week's TT), we did not mention the practice of a knocker or bell that
is specially put up for Shabbat. Indeed the Mishna Berura (338:7) mentions
the practice, which Shemirat Shabbat K’hilchata (23:46) also justifies. As
we had no recollection of ever seeing one,we concentrated on what we
considered more common applications of the halacha. Our apologies to anyone
who has such an apparatus or remembers one from their youth (and thanks to
those who raised the issue).
Q Many people have a special, pareve bread knife. Is
that halachically required?
A The application of the halacha in this matter has developed over time.
After seeing relevant halachic sources, we can discuss the phenomenon of
which this practice is a part.
A knife creates special kashrut concerns for two
reasons. 1) The action of cutting involves friction, which aids in
transferring taste between foods and utensils (see Chulin 8b). 2) It often
has grease residue that is hard to detect and clean (see Avoda Zara 76b &
Rashi, Chulin 112a). One or both factors are responsible for the need for a
butcher to use three knives (Chulin 8b) and for the following passage in the
Shulchan Aruch (Yoreh Deah 89:4): "It is forbidden to cut cheese (even if
cold) with a knife that is usually used to cut meat. Furthermore, even bread
that is eaten with cheese, you should not cut with a knife used for cutting
meat. Rama: …However, by plunging [the knife] into hard earth it is
permitted, but all of Israel already has the practice to have two knives and
to mark one of them…"
What is halachically important is that one not cut the
bread with a knife of the opposite type from that of the meal he is eating.
One may cut bread for a dairy meal with a dairy knife and vice versa. (It is
generally forbidden to bake milchig or fleishig bread (Shulchan Aruch, YD
97:1). However, in addition to several exceptions mentioned ad loc., there
is generally no requirement that bread remain pareve until eaten.) However,
more recent Acharonim, starting with the Pri Chadash 89:24 (300 years ago)
and picking up steam since, cite and praise the practice of "those who are
careful" to have three knives, including a pareve one to cut bread. Few
sources discuss the exact reason, but we can mention a sampling among
several, practical advantages. One does not have to remember what knife he
used to cut the bread. There is no fear that after cutting off half a loaf
at a dairy meal, he may eat the soiled other half at a meat meal. The exact
reason can affect our application of the practice of using a pareve knife.
While there is logic to trying to answer specific questions like whether one
needs to use the pareve knife if he plans to finish the loaf in one sitting
(as Badei Hashulchan on 89:4 attempts), it almost misses the point, as we
Our Rabbis throughout the ages have tried to create
halachot to reduce chances that people will sin wantonly or accidentally.
Their binding g'zeirot (injunctions) take on many forms. Yet there are areas
of potential pitfalls in which, for various reasons, they decided not to
legislate prohibitions. On the other hand, punctilious individuals or groups
may develop practices and arrangements to avoid certain situations as a
matter of policy, not halacha. This is the case with the pareve knife, which
at this point in history, in our communities, is rabbinical encouraged but
not mandated. In fact, it is possible that the practice developed from wise
housewives rather than poskim. In general, the concept of pareve utensils is
rarely mentioned in classical halachic literature. It is a logical kashrut
convenience and precaution that developed, aided by changing socioeconomic
factors. A similar thing can be said about switching all utensils for
Pesach, rather than kashering. In kitchens that have every imaginable
convenience, doesn't it make sense to have pareve knives to make careful
compliance to the laws of kashrut easier?
The practical difference of viewing the issue of a
pareve knife as policy rather than halacha is that it is up to the
individual and that he also should use common sense to fit his situation.
For example, it would be counterproductive to be "machmir" to keep a "pareve"
knife in the middle of a fleishig table to make sure that no one cuts bread
with a flesihig knife when children with grimy, fleishig fingers will make
it dirty. More importantly, one should not look askance at someone who does
not have or use a pareve bread knife. Apparently, the Rama didn't use one
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 email@example.com
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Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel
 ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
A rabbi once wrote to R' Yitzchak Elchanan Spektor and complained:
"I have a tremendous problem with a certain sugya (topic) in gemara. I have
struggled with it and cannot solve it. As a result, I am simply unable to
R' Yitzchak Elchanan sent him a short reply: "Look up
Tractate Menachos, page so and so, the Tosafos that begins with words such
The rabbi took out his gemara and checked the
reference, but found that it was on a completely different topic.
Again he wrote to R' Yitzchak Elchanan: "I have
checked the source you gave me and found nothing to help me with my problem.
The Tosafos you indicated discusses an entirely different topic, asks a
question, and does not answer it." I wonder if you possibly gave me the
R' Yitzchak Elchanan replied: "That was exactly what I
meant. Even the Baalei Tosafos sometimes ask a question for which they had
no answer. Yet as you can see, there is another passage of Tosafos
immediately after this. They didn't stop their learning just because they
were left with an unanswered question."
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
 Candle by Day
Our respect for a great person should not diminish when we consider that in
his nature, too, there is an "animal" part. Our estimation of him should
rather grow through a consideration of the heights to which he has risen in
spite of that aspect of his nature. - From A Candle by Day by Rabbi Shraga
 CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Ba'al haTurim comments that the gematriya (numerical value of the letters)
of the name Esav equals the gematriya of the word Shalom (peace).
While Ba'al haTurim's comment is certainly true (both Esav and Shalom equal
376), the obvious question is what Ba'al haTurim wants to teach us. After
all, one hardly considers Esav to be a paragon of peace.
My father explained Ba'al haTurim's comment. To say that Ya'akov stands for
peace is true and perhaps even self-evident. However, ultimately it is
irrelevant. Peace depends on the aggressor's willingness to accept it. Until
or unless Esav is ready for peace, Ya'akov alone cannot achieve peace. This
is the significance of "Esav b'gematriya shalom".
It is clear and obvious that in Eretz Yisrael we are Ya'akov and the Arabs
David Magence, Har Nof, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the
Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat
How did you do with finding people who knew that the Hebrew word for
internet was MIRSHETET? Okay, here's another word, in the same category.
"What?", you will exclaim. "There's a word for that?!" You bet your sweet
bippy there is, as they used to say on Laugh-In. How do you say world wide
web in Hebrew? Ready for this one? MAARAG K'LLAL OLAMI or HA'MAARAG for
 Torah from Nature
rare medium-sized lizard-like reptile...oldest existing reptile, last
survivor of its reptilian order which flourished before the rise of the
dinosaurs. Also called SPHENODON... once lived throughout NZ but have
survived in the wild only on some offshore islands. These islands are
characteristically free of rodents and other introduced predators which are
known to prey on eggs and young as well as compete for invertebrate food.
The islands are usually occupied by colonies of breeding seabirds that
contribute to the fertility and hence the richness of invertebrate and
lizard fauna needed by tuatara... olive colored, yellow- speckled... up to 2
ft (60 cm) or more. very lizard-like in external form, with a crest of
spines down its neck and back. However, its internal anatomy, its scales,
and the attachment of its teeth are quite different... it possesses a
vestigial third eye (pineal eye) on top of its head... probably not
sensitive to light. Tuataras usually inhabit the breeding burrows of certain
small petrels. They feed on small animals, especially insects, and reproduce
by laying eggs... The female lays 8-15 eggs in a shallow hole in the ground.
The eggs are not cared for in any way by the parents. It takes 12-15 months
for the young to hatch. The female may only lay eggs every 3-4 years.
Captive tuataras mature in about 20 years, and it appears that their life
span may exceed a century...
 Know Your Uncle
The following comments about Eisav from the Talmud and Midrash are taken
from the book ISHEI HATANACH by Yisrael Yitzchak Chasida
The Midrash says that Eisav greatly resembled Yitzchak physically.
The Gemara says that Eisav did not rebel during Avraham's lifetime (which
was cut short by 5 years - 175 and not the 180 that Yizchak reached so that
Avraham would not see Eisav's wickedness).
Targum Yonatan says that Eisav killed Nimrod (and took his special garment -
some say it was the leather garment made by G-d for Adam & Chava).
The Midrash says that Eisav encouraged his grandson Amalek to take revenge
against the children of Yaakov, since he did not succeed in vanquishing
The Zohar says that there was never a person who so honored his father as
did Eisav to Yitzchak. This earned him domination in this world. Targum
Yonatan adds that Eisav's honoring of Yizchak is what caused Yaakov to fear
him, especially since he (Yaakov) spent so many years away from his father.
The Zohar says that Eisav's tears at losing the bracha caused Bnei Yisrael
to go into Galut.
The Gemara says that he lived with two righteous individuals and didn't
learn from their deeds.
The Midrash says that Eisav's male offspring were circumcised during
Yitzchak's lifetime, but then they stopped observing Mila.
 Various SDT's
In last week's TT we referred to the dispute as to whether Avraham (and
Sara) had a daughter or not. S'fat Emet (S'fas Emes) suggests that something
in this week's sedra seems to say that they had a daughter. Yitzchak and
Rivka "pose" as brother and sister. Avraham was well known. Especially to
the people and king of Gerar. He would know if Avraham had a daughter or
not. Since Avimelech apparently accepted Yitzchak and Rivka as brother and
sister, until he discovered otherwise, it seems reasonable to support the
opinion that Avraham (and Sara) were indeed blessed with a daughter.
When the Torah tells us that Yaakov gave his father wine to drink, the TROP
note under the word LO (to him) is a MEIRCHA CH'FULA (double meircha). This
rare note, suggests the Meshech Chochma reminds us of the proper way to
drink a cup of wine - not gulping it down in one shot, but rather finishing
it in two "installments".
 Divrei Menachem
Parshat Toldot introduces us to the life of our forefather Yitzhak Ben
Avraham. While our rabbis clearly distinguish between the overriding
qualities of Avraham (Chesed, Kindness) and Yitzhak (Gevura, Judgment),
there is no question that Yitzhak's life is bound up very closely with that
of his father.
One example that comes to mind is Yitzhak's decision
to go down to Egypt, as did Avraham, in the face of a famine in Eretz
Yisrael. For some time Yitzhak sojourns with Avimelech, king of the
Philistines (as did his father). But now G-d appears to Yitzhak, saying, "Do
not go down to Egypt!" (Bereishit 26:2).
Rashi explains that in the aftermath of the Akeida,
Yitzhak was akin to an unblemished offering (Olah Temima) and it was thus
not befitting that he should live outside the Land. Just as a burnt offering
may not be removed from the Temple courtyard, so Yitzhak was forbidden from
leaving the sacred soil of Eretz Yisrael.
Moreover, Hashem reiterates to Yitzhak the oath given
to Avraham that his children will inherit these lands, while yet asserting
that this gift is attributed to Avraham's loyalty in obeying His word (ibid
26:3-5). Thus Avraham and Yitzhak are inherently bound to Eretz Yisrael,
each on his own merit. And now, 3700 years later, we fervently pray that
Hashem will recall both His ancient promises and our forefathers' merits.
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.
Mikdash Mikva'ot - Ritual Baths (IV)
The Sages forbade entrance to the Ezrat Nashim (the Court of the Women to
the east of the Azara) to the ritually impure. Even those who were not
completely impure were barred. The Mishna notes, "The Ezrat Nashim is still
more sanctified (than Har HaBayit) because a Tevul Yom may not enter
therein… (Kelim 1:8). (A TevulYom - lit. "one who had immersed himself that
very day" - is an Israelite who has incurred ritual impurity for which the
Torah ordains that he immerse in a Mikva. Having immersed, he must wait
until stars-out before his purity is complete. The next morning he may enter
the Ezrat Nashim.) Philo of Alexandria, the Hellenic-Jewishphilosopher,
notes that the Levites were entrusted with the purity of the Mikdash (On the
Laws 165). If, on approaching the Ezrat Nashim, the Oleh Regel assured the
inquiring Levites at the gate that he had immersed and that he was not a
Tevul Yom and that he was pure, he was admitted at once.
"No man was permitted to enter the Azara to perform
Avoda even if he was pure unless he first immersed himself" (Yoma 3:3). The
Yerushalmi adds that the prohibition applied even if he did not intend to
perform an Avoda (Y. Yoma 3:3). Rambam rules, "This is the general rule in
the Mikdash, 'No one may enter the Azara for Avoda even if he is ritually
pure - unless he first immerses (Hil. Bi'at HaMikdash 5:4). However Rashi
and the Ba'alei Tosafot emphasize the Yerushalmi's ruling. Upon entering the
Ezrat Nashim, the Olei Regel proceeded across the courtyard and at the NE
corner, the men turned right and entered Lishkat HaMetzora'im (the"Chamber
of Lepers") to immerse for the a second time. Unlike the other three
Lishka'ot located in the four corners of the Ezrat Nashim, the Mishna in
Midot 2:5 does not specify the function of this chamber. However, the Gemara
in Yoma 30b asks, "Why was it called Lishkat HaMetzora'im? Because
Metzora'im - lepers - immerse themselves there. R. Yehuda says, 'They said
this not only about Metzora'im but about all men who enter the Azara'".
(Actually Lishkat HaMetzora'im is a misnomer. Before the 'leper' was
admitted to Lishkat HaMetzora'im, the symptoms of Tzara'at - 'leprosy' - had
long vanished and a Kohein had already orally verified this after a visual
inspection (Vayikra 14, Nega'im 14). The chamber was called Lishkat
HaMetzora'im because the "ex-Metzora" waited by its entrance with his three
Korbanot, until a Kohein came and escorted him up to the Nicanor Gate for
his final atonement rite.) But could thousands of Olei Regel immerse in a
chamber which only measured 40 by 40 Amot (Midot 2:5)? No doubt there were a
number of Mikva'ot in that limited space and these Mikva'ot (and their
approaches) were designed to accommodate crowds. Interestingly enough, there
are several sources that describe "double path" Mikva'ot.
The most well-known is a fascinating Mishna in
Shekalim 8:2. "All utensils found in Jerusalem on the path leading down to
the place of immersion must be deemed impure; but (if they are found) on the
path leading back, they may be deemed pure. The path by which they are taken
down is not the same as that by which they are brought back…". The Letter of
Aristeas (106)also describes such a Mikva. "…some of the men went on the
upper path and some on the lower. They are careful to keep a distance, one
from the other, so those who are in a state of purity will not touch
anything that is forbidden (and become impure again). Another source, a
Oxyrrhinchus papyrus, records, "…the Kohein asked, 'Who gave you permission
to be on Mikdash grounds (the Ezrat Nashim) since you are not pure?'" He
replied, "I am indeed pure. I immersed in the David Mikva. I descended one
ladder (stairway?) and ascended another (after I immersed)…" Though a number
of "double path" Mikva'ot have been unearthed in the vicinity of Har HaBayit,
the best preserved (and easily accessible) is adjacent to the Herodian
street opposite the foot of Robinson's Arch behind the "four shops". This
Mikva is carved into the rock and lined with waterproof plaster. A low
partition divides the stairs, separating those entering the Mikva for
purification from those exiting after immersion. This was to avoid any
contact between the impure descending on one side before immersion and the
pure ascending on the other after immersion. Unquestionably, the few
Mikva'ot that could be jammed into Lishkat HaMetzora'im were Mikva'ot of
this kind. Nevertheless, even if there were numbers of "efficiency" Mikva'ot
in Lishkat HaMetzora'im, there must have been severe bottle- necks. Under
the watchful eyes of Levites assigned to keep order, lines of barefoot Olei
Regel, numbering in the thousands, crowded down the stairs to immerse in the
Mikva'ot. Swiftly disrobing, they threw their white pilgrim robes on the
parapet before they entered the water. The waters of the Mikva had to reach
every part of their bodies without any interpositions of foreign substances
(clothes, jewelry etc.). Pausing and catching their breath, the Olei Regel
stood on the floor of the Mikva, bent down and plunged beneath the surface.
Emerging from the water, they dried themselves as best as they could, and
swiftly throwing their robes back on, they raced up the "exit stairs".
Everyone moved at a quick pace. Mobbing the NE corner
of the Ezrat Nashim, multitudes of other Olei Regel were (patiently?)
waiting their turn. The Mishna also reads, "…in the four corners of the
court (Ezrat Nashim), there were courts enclosed (one was Lishkat
HaMetzora'im)" (Yechezkel 46:22), and enclosed means that they were not
roofed" (Midot 5:2). In winter, the open-aired Mikva'ot could be very
Who looked after the sacrificial animals while the
Olei Regel were immersing? Did Levites fulfill this function? How did they
prevent the animals (and birds) from getting mixed up? On Erev Pesach, what
did the Olei Regel do with the knives that they brought with them to
slaughter their Korbanot Pesach? Did they do something similar to what the
Olei Regel did on a Pesach that came out on Erev Shabbat? "He whose (Korban)
Pesach was a lamb stuck it (the knife) in its wool; he whose (Korban) Pesach
was a goat, stuck it between its horns (Pesachim 66a). How very congested
the Ezrat Nashim must have been during the Shalosh Regalim and especially on
Erev Pesach! On Sukkot, where did the Olei Regel leave their Etrogim and
Lulavim when they immersed? Did they take their Arba Minim with them as they
descended the stairs, perhaps leaving them in especially designated
cubbyholes on the parapet, and taking them in hand again after immersion, as
they exited? We have no way of solving these logistical problems; our
sources are silent.
With a strong current, the water flowed directly from
the aqueducts which supplied water to the entire Mikdash to the Lishkat
HaMetzora'im immersion pools. Speedily, the water coursed through pipes
having no impediments, receptacles, or traps. As fast as the water streamed
in, it drained out and there was a constant supply of swiftly moving fresh
water. Halachically defined as Ma'ayanot, "fountains", these "efficiency
purity pools", were even more efficacious for purification than were
ordinary 40 Se'ah Mikva'ot (Mikva'ot 1:1,7,8).
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
Towards Better Davening and Torah Reading
Couple of fine-tuning points from TO-L'DOT.
• First, the name of the sedra... again. This comes up a lot. Many people
say TOL (first syllable) DOT (or DOS, second syllable). Wrong. The first
syllable is TO. The CHOLAM is (most often) a strong enough vowel to be in an
open syllable with its letter (the one before it), and not get the next
letter as a closer of the syllable. TO - L'DOT. SHO - F'TIM. It's not just
the "problem" of taking a letter into one syllable that belongs to another.
It's the changing of the SH'VA from a NA to a NACH. The LAMED of L'DOT and
the FEI of F'TIM have a SH'VA NA under them. Wrongly saying TOL or SHOF
makes the SH'VA a SH'VA NACH. There are many examples of this in davening.
Take the weekday Amida, for example. Check out these words. SHO-F'TEINU (not
SHOF-TEINU); O-Y'VECHA (not OY-VECHA); SO-F'REIHEM, HABO - T'CHIM. It
happens with other vowels too, but we'll stick to the CHOLAM examples , in
honor of Parshat TO - L'DOT. (And, no, it doesn't change the meaning of the
words- not usually, at least - but it still is nice to pronounce words,
especially of LASHON HAKODESH, and especially in davening and Torah reading.
• B'reishit 25:21. And (Yitzchak) prayed... VAYE-TAR. There is a SH'VA NACH
under the AYIN. Ashkenazim don't hear from that AYIN. Resist the temptation
to say VAYE-E-TAR, as if there is a CHATAF-SEGOL under the AYIN, which there
occasionally is, but not here.
• ANOCHI is usually MILRA, i.e. ano-CHI. When the word comes at the end of a
pasuk or at an ETNACHTA (full stop in the middle of a pasuk), the accent
shifts to MIL'EIL. So in 25:22, where Rivka is having a tough pregnancy and
finds out why, she says, LA-ma ZEH aNO-chi.
Top-left is Yaakov with his lentil stew.
Next to him is one of Yitzchak's workers on a break from digging wells.
Continuing across the top, we come to a Seder plate. Rashi tells us that it
was the first night of (the future) Pesach that Yaakov presented himself to
Yitzchak for the bracha.
Rivka told Yaakov to bring her two goats. Just to feed Yitzchak, you need
two goats? Rashi answers that one was for the main dish and the other for
Upper-right is a king on his father's back. The hand is pointing to the
father, who would be AVIMELECH. This is not the only pun in this week's
ParshaPix, as you will see.
The rain cloud is part of the bracha that Yaakov received.
The sword is part of the bracha to Eisav.
The lion cub on the map of Israel is another pun - GUR BAARETZ HAZOT.
Actually, live in this Land...
The tow truck is another pun - Yitzchak lived in GERAR. Tow is also a
reminder of the first syllable of the name of the sedra. TO-L'DOT,rather
than the more common (but mistaken) TOL-DOT.
The passport is for Yaakov who is being sent abroad by both Yitzchak and
Rivka. Yitzchak never needed a passport, but Yaakov did.
The teddy bear is holding aloft the number 7 in one paw and an upraised hand
in the other. There are two meanings to the name Be'er Sheva.One is from the
seven sheep that Avraham gave Avimelech as a token of the covenant between
them, and the other is for the oath(s) that were taken in that agreement.
SHEVA has both connotations.
And in the lower-right is the Davka Judaica Graphic of Yaakov, the studious
ISH TAM, dweller in the tent of Torah study, and Eisav,the ISH SADEH, the
man of the field, the hunter.
Straus and Keren HaYesod are the streets on which the Israel Center was and
is. They are Rechovot, as in the name of the well.
C is 100 in Roman numerals. With a gate inside the C, you get ME'AH SHE'ARIM.
3 new visual 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 (Chayei Sara) TTriddles:
 Gave to the seven year old
 His sons are 4,3,5,4,4,4,3,3,4,4,4,4; his nephew's are
 If the vowels were different, we could say this is talking about T'filat
 There are only 5 or 6 others like this one
 Only Rivka and Tamar
 Avra(ha)m, gifts, Shimon, Efrayim & Menashe
  and  3 elements from the ParshaPix
And the envelope, please...
 Play on words from the haftara, Melachim Alef 1:11. Vayomer NATAN (the
prophet or gave) EL BAT SHEVA (wife of David HaMelech, mother of Shlomo or 7
 The TTriddle was meant to point out that both Yishmael (uncle) and
Yaakov (nephew) had twelve sons. The numbers are the number of letters in
the names of the sons.
 B'reishit 24:11 says VAYAVREICH HAG'MALIM MICHUTZ LA'IR... And he (Eliezer)
settled the camels (made them kneel) outside the city... Change the vowels
of the first word and you get VAY'VAREICH... MICHUTZ LA'IR... and they said
a bracha outside the city. That could describe T'FILAT HADERECH.
This one refers to Chayei Sara, a sedra with a two-word name. There are 5
or 6 other sedras like that. Lech Lecha, Ki Tisa, Ki Teitzei, Ki Tavo, V'zot
HaB'racha, and maybe Acharei Mot (only maybe, because many call it just
 TZA'IF is a veil. The word appears only twice in the Chumash (and not at
all in the rest of Tanach). The two who covered themselves with veils were
Rivka Imeinu and Tamar.
 VAYOTZEI... and he took out something or someone. G-d took Avra(ha)m
outside to show him the stars. Eliezer took out silver and gold objects
(gifts) for Rivka and her family. Yosef took Shimon out of jail and gave him
back to the brothers. Yosef took Menashe and Efrayim out of Yaakov's lap to
formally present them to Yaakov for a bracha. There are other VAYOTZEIs, but
these are the five from the book of B'reishit.
 There were three unexplained items in the ParshaPix for Chayei Sara.
There was a compass with the east marked on it, representing KEIDMA, the
last-named (presumably the youngest) son of Yishmael.
 And there was a scarf, representing the TZA'IF that Rivka covered her
face with when she was about to meet Yitzchak for the first time.
 And then there was "greater than or equal to 2 times 10 to the 7th
power, which is 20 million, but more to the point, it is the minimum of
ALFEI R'VAVA i.e. thousands of myriads, as in 24:60.
This week's TTriddles:
 Menucha v'Simcha, Ma Yedidut, and Yom Zeh Mechubad particularly on this
 Yitzchak's servants came... and who what?
 flayed animals without using hooks
 plus 3 elements from the ParshaPix
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NESTO Native English-Speaking Teen Olim
The motif of our Sedra this week is blessings. HaShem to Yitzchak three
times, Avimelech blesses Hashem when meeting Yitzchak, the blessings of
Yitzchak to Ya'akov twice and Yitzchak to Eisav. Our whole Parsha is blessed
with blessings that every one gives each other. What about us? When is the
last time we gave a good word to someone? When did we feel like we lifted
someone up? We're good at criticizing others, we like to show that we know
more, but we have this power of blessing others. When do we use it? Before
eating we bless Hashem, when someone has a Simcha we bless him/her with a
Mazal Tov. But they are blessed already with thisSimcha; we loose our power
of blessing if we don't use it where people really need it. We should all
have the power of the blessings, and the guts to give them.
• This week NESTO had the natural food evening. Seeing
NESTOers making salads only for that it was worth it. Even though our sweet
NESTOers love Pizza and Burgers they enjoyed every moment, especially at the
end when everyone sat down to eat their products. Thanks Devorah and Avi.
• A few thoughts from Senior Madricha Devorah Levine
who spent last Shabbat at a very special place:
Every Tuesday when I come to the Israel Center, it feels like ages since the
week before. Mainly, I think, because of Shabbos. Shabbos in my eyes is
thinking time. A time for "cheshbon hanefesh". From week to week I feel as
if I go through a process, especially this Shabbos. I, as many, many others,
spent it at Kiriyat Arba. It was my second time there. It was the first time
I walked the streets of Chevron. To grasp the feeling and "Simcha" of this
event in words is beyond me. We davened Mincha at Yishai & Ruth's grave. We
visited "Heichal Yitzchak". We stopped to watch a group of singing Yeshiva
Bachurs join chareidim in dance. I entered this week feeling: "Modim anachnu
lach, sheata hu elokeinu ve'elokey avoteinu leolam vaed", thank you our G-d
for being our G-d and our forefathers' G-d forever and ever. And everytime I
say those words, I think of my significant Shabbos.
May you have a meaningful Shabbos.
Devorah Levine is a second year Madricha for Senior NESTO. She was part of
NESTO before and became one of the staff just last year. Devorah is at One
Family for her national service year. She is from Har Adar but today Devorah
is living in Yerushalayim.
Have a lovely Shabbat
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• fax: 561-7432, Chaim Pelzner, Director, Yehoshua Bonchek, Coordinator,
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Israel Center tiyulim are partially subsidized by the Jewish Agency for
Watch for details about our Intergenerational Tiyul to Eilat - December
Join the participants of the OU Thanksgiving Biennial Convention in one of
two fascinating tours on Monday, November 22: “From Holocaust to Redemption”
Led by Chagie Amitzur, Departs 8:00am; Returns 6:30pm, Explore the
Southeastern section of our country;visit Yad Mordechai, Ad Halom
Memorial,Beit Edut of Nir Galim, also see the Olive Tree Visitor Center and
Bnei Darom Learn about a 400 year old special Sefer Torah, and more...Price:
$35 or NIS equivalent • box lunch included
A Tour Based upon Themes of Parshat Sh’lach Lecha, Led by Asnat Cohen,
Departs 8:00am; Returns 6:30pm, Meraglim: not Moshe's, but the NILI, the
20th century Jewish spy network. Find out why the spies appear on the Carmel
Mizrachi wine label, Ha’apala: visit Atlit, the main detention camp for the
Ma’apalim, “illegal” immigrants during the British Mandate. (The term
“l’ha’apil” appears only in Sh’lach), T’chelet: underwater Archaeology
Museum, audio/video on modern T’chelet project. Winery: Carmel Mizrachi
exciting tour: wine tasting and background features as to why they are
high-quality award-winning grapes. We will also visit a T-shirt factory and
see how you can design your own original shirt., Price: $35 or NIS
equivalent, box lunch included
Led by Rabbi Dr. Tzvi Hersh Weinreb, Executive Vice President, Orthodox
Union, Wed. Nov. 24 • Departs 10:00 am; Returns 2:00 pm, Tour Yad Vashem,
the Holocaust Martyrs and Heroes Remembrance Museum, which documents the
history of the Jewish people during the Holocaust, preserving the memory of
the six million victims of Nazi genocide, and imparting the legacy of the
Holocaust for generations to come. Price: $25 or NIS equivalent, lunch
included, Places limited – on first come, first serve basis
Registration deadline for the 3 pre-OU-Convention tiyulim is Sunday,
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.
David Citadel, Jerusalem, valid until November 30th
3-night minimum, 1000NIS per couple, per night, B/B
Kibbutz Lavi Guest House, valid November 18-20
1760NIS per couple, 2-night package, F/B, New Wing
CHEIKER HAADAM: Special Science Lectures (in Hebrew)
Eden Inn, Zichron, valid November 12-13, 19-20, 26-27
Shabbat, 750NIS per couple, F/B
Kinar Classic, valid November 14-18, 21-25
midweek, 564NIS per couple, per night, H/B
25% off the second night (for 2 nights); or third night FREE (for 3 nights)
Crowne Plaza, Dead Sea, valid December 12-15
Chanuka Special, 840NIS per couple, per night, H/B (min. 3 nights)
Holiday Inn, Ashkelon, valid December 8-15
Chanuka Special, 500NIS per couple, per night, B/B (min. 2 nights)
Eden Inn, Zichron, valid December 9-12
2-night package: 1350NIS per couple, 1 day F/B; 1 day H/B
Hotel will be Mehadrin - Glatt
Inbal, Jerusalem, valid December 7-15
605NIS per couple, per night, B/B
Princess, Eilat, valid December 7-9
480NIS per couple, per night, B/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 TT642
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), 28 Cheshvan - 6 Kislev
9:00am: (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Shabbat Parshat Toldot, Afternoon Shiur, 3:00pm, Yaakov & Rivka: the Gilgul
of Adam & Chava? with Rabbi Ephraim Sprecher
Motzaei Shabbat, November 13th, 8:00pm: Melave Malka Concert with Naftali
Abramson and his band Ayala Shlucha, Opening Band: The Big Blue Accident,
SUN-Thu in the Ganchrow Beis Medrash (first floor)
Hopefully, there will be a shiur in the morning in the Beis Medrash in the
near future. Keep watching this space for details
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
5:30pm Maariv (at this time until end of January '05)
N'SHEI LIBRARY - 10:30-12:45
9:30am (women) Mystical Insights into the Months of the Year with Golda
10:30am (women) Let's Learn Chumash with Tonia Frohwein
resumes Dec. 5 (M&W) Parshat HaShavua with Shprintzee Herskovits
NEW SERIES Sundays 12:30pm and Wed. 8:00pm: Creative Life Education in
cooperation with the Israel Center presents: Awaken Your Latent Potential,
and experience personal achievement, Alternating presentors, including: Dr
Vivienne Damelin, Aharon Romm
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, November 14th, 8:00pm • Songs for Our Times by Leah Epstein of
Keshet accompanied by Talia Weidman of Sussia, Feel inspired, strengthened,
and connected (for women only)
Sunday, November 14th, 8:00pm, Keeping your Eyes Young, Lecture by Robert
Lederman MCOptom - FCOVD, Developmental Optometrist, Fellow of the College
of Optometrists in Vision Development
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) Excursions into the World of Nevi'im with Mrs. Pearl
Mondays: 10:00-12:00: Adult & children's books on SALE
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff
11:35am (men & women) Jewish History series: After Julian - The Tightening
of the Screw (continued) 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, Nov. 15th, 12:30pm, in the Library (free), Lunch and Video: Isaac
Stern: A life - Special documentary on the life of Isaac Stern with film
from his many performances in Israel including during wartime, even while
wearing a gas mask! - biography (60 minutes) followed by video concert (60
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
Heritage Moreshet Seminars & the Israel Center invite you to an Information
Evening: The Search For Roots...It's Your Turn with Michael Berl, Director,
Heritage Moreshet Seminars in preparation for the Heritage/Israel Center
Seminar to Poland, Monday, November 15, 8:00pm, Find out the Details: Dates,
Itinerary, Fees, Deadlines,What's Included, Heritage Moreshet Seminars are
unique educational experiences which study Jewish ancestral roots, research
the sources of Jewish life in Eastern Europe and identify with our heritage.
Through extensive visits to the destroyed centers of Jewish culture and
Torah scholarship and a course of creative academic study that takes place
throughout the seminar, participants strengthen their Jewish identity,
awareness, and commitment to the Jewish people and the State of Israel.
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel
Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday,
November 22nd, 7:30-9:30pm
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 •The Meaning of Mitzvot with Rabbi Aharon Adler
Tuesdays, 10:15am •The Parsha thru the Eyes of the Haftara with Rabbi Sholom
9:00am & 9:55am: The Supremacy of Jewish Law over Movements Against It with
Dr. Hayim Abramson
11:00am: The War against the Yetzer Hara 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,
Tuesday, Nov. 16th, 12:30pm, in the Library (free) lunch and video, Parshat
Vayeitzei (90 min.) by Dr. Avivah Gottlieb Zornberg
Tuesday, November 16th, 8:00pm: Video footage of Arafat censored by Israel
gov't TV Oslo process. The untold story of the planned UJC Isaiah Award for
Peace for Arafat. Arafat's Billions: The Mystery. Insights into what it was
like to cover Arafat for 18 years. Presenter:David Bedein, Media Analyst and
Investigative Reporter, www.IsraelBehindTheNews.com
Wednesdays, 9:10am • Current Issues in Halacha: The Moral Issues of Advanced
Technology with Rabbi Macy Gordon
Wednesdays, 10:30am: Rabbi Yosef Wolicki on Parshat HaShavua
Wednesdays, 10:30am (women only): Songs from the Siddur - Meaning & Melodies
with Chani Abramson
Wednesday, 11:30am (men & women): More Upbeat Chesed Projects with Jackie
Lowenstein, YOU have the power to make a positive difference in people's
lives! Come & join us
Wed. November 17th, 12:30pm, in the Library (free), lunch and video:
Haftarat Machar Chodesh: The House of David and the New Moon (II) by Rabbi
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: New Topic:Does G-d have Second Thoughts? with Rabbi Chaim
NEW SERIES Wednesdays, 8:00pm (also Sundays, 12:30pm)
Creative Life Education in cooperation with the Israel Center presents:
Awaken Your Latent Potential, Alternating presentors, including: Dr Vivienne
Damelin, Aharon Romm
WED, 8-10pm: Aliya Counseling with Miriam Bass
THU: Dvar Torah by Menachem Persoff
time varies: Shiur while you fold with Phil
Root & Branch Association in cooperation with the Jewish Values Education
Institute of the Israel Center, Thursday, November 18th • 19:00: The Known
and Unknown Sharon by Professor Paul Eidelberg, President, Yamin Israel [www.yamin.org],
Info: email@example.com • NIS25 per person, members NIS20, students NIS10
IY"H in January: Legends from the Gemara with Reb Yosef Schreiber
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Upcoming at the Israel Center
Shabbat Parshat Vayeitzei, Afternoon Shiur, 3:00pm, Guest speaker: Dr. Meir
Tuesday, November 23rd, 1:20pm: Hachnasat Sefer Torah, In honor of Seymour
J. Abrams on the occasion of his donating a Sefer Torah to the Seymour J.
Abrams • Orthodox Union Jerusalem World Center [Israel Center], Program
begins at 1:20pm with Mincha, followed by a festive procession for the new
Sefer Torah, brief ceremony and remarks,Refreshments
Support Group for Step-Mothers (possible separate group for step-fathers) is
scheduled to begin on Wednesday,November 3rd, at the Israel Center. The
group will be facilitated by Devorah Saslow Weinberger, Supervised by Dr.
Michael Tobin, With the approval and participation of Rabbi Zev Leff, Call
(02) 651-9216 for details
The OU Israel Center’s Dor L’Dor Theater: WELCOMES NEW OLIM – AND THOSE WHO
STILL FEEL LIKE THEY ARE! WE HAVE PREPARED A SPECIAL PROGRAM IN YOUR HONOR
“SCENES FROM A FAMILY”
This is an adaptation of the highly acclaimed “Scenes from a Marriage”,
“…from a Family”, “A Day in the Life of the Koladams” performed throughout
Israel, Vignettes will be followed by interaction between the audience, the
actors and marital & family therapist Dr. Michael Tobin
SCENES: Money Issues in Manaland, Discipline – Who’s in Charge Here?,
In-Laws – Where will the family be for Pesach?, Directed by Ms. Toby Klein
Greenwald (Joseph, Esther and Noah!), Actors:Bruce Oppenheimer, Judith
Bensussan, Malka Abrahams, Devora Levine, Motzei Shabbat,November 13th,
8:15pm at Club Tzora near Beit Shemesh A rustic club & pub set amidst the
beauty of a kibbutz, Advance ticket sales:Israel Center 02-566-7787or Club
Tzora: 052-3556537 www.clubtzora.com,
firstname.lastname@example.org, NIS50 (NIS40 for Israel Center members), Partially
funded by the Jewish Agency
The Jerusalem Institute of Jewish Law in conjunction with the OU Israel
Center: FORUM, Guest speakers: Rabbi Adin Steinsaltz and Rabbi Emanuel Quint,
Moderator: Yochanan Elrom, Topic: INCITEMENT, Tuesday, November 23rd, 8:00pm
at at "Hovevei Tzion" Shul Please note change in venue
World Within a Word: Hebrew Grammar Course with a Difference by Yosef Orkin,
A comprehensive and logical course in Hebrew Grammar at the Israel Center, 9
inspirational lessons that are guaranteed to enrich your learning and
davening for life, as well as your spoken Hebrew, Men and women • beginners
and experienced Hebrew speakers, Introductory lesson (no commitment)
Thursday, December 2nd at 8:00pm, Course continues Thursdays from
Dec. 16, Also available: home study course pack including book and cassettes
for sale Call (02) 992-2833
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
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: email@example.com
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY
b'Yisrael are assisted by grants from The Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center
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