Shabbat Parshat VAYIGASH
TT #647 - December 17-18, 6 Tevet 5765

This Shabbat is the 94th day (of 383); the 14th Shabbat (of 55) of 5765

...ANI YOSEF; HA'OD AVI CHAI... (B'reishit 45:3)

Z'MANIM - HALACHIC TIMES - Correct for TT #647
Ranges are THU-THU 4-11 Tevet (Dec. 16-23)
Earliest Shacharit - 5:38-5:42am
Sunrise - 6:32-6:36am
Sof Z'man Kri'at Sh'ma - 9:03-9:07am (8:15-8:18am)
Sof Z'man T'fila - 9:54-9:57am (9:22-9:25am)
Chatzot (halachic noon) - 11:35-11:38am
Mincha Gedola (earliest Mincha) - 12:05-12:09pm
Plag Mincha - 3:34-3:37½pm
Sunset - 4:42-4:46pm (4:37-4:40½pm)

Candle Lighting & Havdala Times (Standard Winter time)
Correct for TT 647 • Rabbeinu Tam (J'm) - 5:55pm
4:03pm Jerusalem 5:18pm
4:22pm Gush Katif 5:23pm
4:18pm Raanana 5:19pm
4:18pm Beit Shemesh 5:19pm
4:17pm Netanya 5:19pm
4:19pm Rehovot 5:20pm
3:58pm Petach Tikva 5:19pm
4:18pm Modi'in 5:19pm
4:20pm Be'er Sheva 5:21pm
4:18pm Gush Etzion 5:19pm
4:17pm Ginot Shomron 5:18pm
4:02pm Maale Adumim 5:18pm
4:09pm Tzfat 5:15pm
4:18pm K4 & Hevron 5:19pm

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...

With the molad of Tevet being this past Sunday at 3:07am, we count 3 full days for the earliest time for Kiddush L'vana this month. That brings us to early Wednesday morning. Although it is still nighttime, with dawn still a couple of hours away, there is no moon then; the moon had set on Tuesday night at 7:12. Therefore, the first opportunity for KL is Wednesday evening after dark.

Many people will say KL on Motza"Sh (weather-permitting), including people who usually wait for 7 days after the molad, but accept the practice of taking the opportunity a bit early during the winter, when that op is Motza"Sh.

Others hold a strict 7-day rule, no matter what. Their first op this month is Sunday night, December 19th.
Last op is Sun. Dec. 26, until 9:29pm.

Lead Tidbit
In Every Generation
Remember what we said in Al HaNisim - 26 times in davening and a bunch more in Birkat HaMazon. The wicked Greek empire attempted to make us forget the Torah and foresake mitzvot. But we had victories and miracles that brought us out from under the Greek thumb and we were delivered from Greek oppression and free to learn Torah and keep mitzvot.

The Pesach concept of B'chol Dor vaDor is applicable for Chanuka too. In the Hagada, there are two "in every generation" reminders. In every generation, someone arises to vanquish us. And in every generation, we must see ourselves as if we came out of Egypt. This is no less true of Chanuka. In every generation, some people, nation, culture arises and attempts to assimilate us and enlighten us. Sometimes they want to physically destroy us, and sometimes they "just" want us to be like them, not so different all the time.

And because bad things happen - or try to happen - in every generation, therefore it is very important that we personalize the Pesachs, Purims, and Chanukas of Jewish History. Just as we must see ourselves as having come out of Egypt, we must also see ourselves as having lived through Greek oppression, struggles and Divinely assisted victories and the miracles of Chanuka.

As Jews who lived in the time of Chanuka (k'ilu), we rededicate our- selves to Torah and Mitzvot, help others do the same, and proceed towards the Geula Sh'leima, or we can (G-d forbid) make some of the same mistakes that lead to the destruction of the second Beit HaMikdash. It seems that they (ah, but it is "we", since we are taking "In every generation" seriously) had the possibility of the Complete Geula.

Or maybe they didn't. We are taught that the second Beit HaMikdash had a shaky foundation, so to speak, because so few Jews answered the call to return to Eretz Yisrael. We hear that call in our time. We have the potential to build the solid foundation upon which the third Beit HaMikdash can and will be built. Commitment to Torah and Eretz Yisrael.

Parshat HaShavua and the Calendar provide us with tools to work on the post-Chanuka challenge. We see how Yehuda and Yosef, and the other brothers handled to reunion, and the tense time leading up to it. We should see the value and the way to unifying the Jewish People and find ways to handle the many differences and splits within our society. We have the 8th, 9th, and 10th of Tevet coming up with their lessons about the Written and Oral Law (8 Tevet - Translation of the Torah into Greek), the return to Eretz Yisrael after exile (9 Tevet - yahrzeits of Ezra and Nechemya), and the many lessons of the Churban (first and second). Let's learn from it all and help bring the Geula, BIMHEIRA B'YAMEINU, AMEN.

Vayigash Stats
11th of 54 sedras; 11 of 12 in B'reishit
Written on 178.07 lines in a Sefer Torah, ranks 34
Vayigash is composed of 3 parshiot, all closed, one VERY closed. Actually, it's 2.89 parshiot; Vayigash is the only sedra that does not end with a parsha break.
106 p'sukim - ranks 28th; tied with To'l'dot and Bo. Actually it is considerably smaller than Bo, and a bit larger than To'l'dot
1480 words - 30th; 5680 letters - 29th
9th (of 12) in B'reishit in all 3 categories

Mitzvot: none of the TARYAG (613)

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

Kohen - First Aliya - 13 p'sukim - 44:18-30
[S> 44:18 (52)] The sedra begins with the dramatic confrontation between Yehuda and Yosef. Yehuda risks his life when he approaches the "Egyptian leader" in an attempt to save Binyamin. The first Aliya ends with the emotion-filled Yehuda's description of the feelings between Yaakov and Binyamin — "V'nafsho k'shura v'nafsho", and his soul is bound with his soul.

SDT Yehuda confronted the as-yet- unrevealed Yosef as an equal, It can be said, that whenever one approaches a confrontational situation, it is best to think in terms of facing one's adversary on equal footing. Thinking oneself inferior will often create a self-fulfilling disadvantage. One will tend not to fight with sufficient determination because of the expectation of defeat. Feeling superior to one's adversary will often lead to over-confidence. Remember not to underestimate your enemy... or yourself.

The Torah notes on the opening words of the sedra explain what was going on. KADMA V'AZLA R'VI'I, ZARKA MUNACH SEGOL (see top row of the ParshaPix, above). The 4th (son) went forward (to confront Yosef), because he had thrown away his place among the Chosen (Nation) (by guaranteeing Binyamin's safe return) - attributed to the GR"A

SDT The Alshich asks: At the end of Parshat Mikeitz, Yehuda is completely resolved to his (and his brothers') fate. The Egyptian ruler has accused them of stealing his special chalice. Yehuda offers that the one in whose possession the cup is found shall be put to death and that the others would be slaves. When the cup is "found" in Binyamin's possession, Yehuda meekly submits (to the slavery suggestion). Yosef (as yet unrevealed) nobly refuses Yehuda's offer and announces that he will take only the "culprit" as a slave - the rest are free to return in peace to their father. That is the "cliff-hanger" ending of Mikeitz. At the beginning of Vayigash, Yehuda changes from the lamb awaiting slaughter, to the lion which becomes the hallmark of his tribe, risking his life in his confrontation with the enigmatic Egyptian leader. What caused the change in Yehuda's demeanor?

As long as Yehuda expected all the brothers to be enslaved, he viewed the events as G-d's punishment for the sale of Yosef. This he could accept. When it turned out that only Binyamin would be enslaved - the only one not involved in Mechirat Yosef, Yehuda realized that this was not punishment for what they had done. Now his protective instincts and his promise to Yaakov take over. Yehuda boldly faces this "Egyptian" and is prepared to risk all to save Binyamin.

Besides the Alshich's comment above, some commentaries see Yehuda's change in attitude (from the end of Mikeitz to now) as the proper Jewish attitude of not despairing, but facing adversity.

SDT Yosef heard his father referred to as "your servant - my father" ten times (5 from Yehuda and another 5 from the interpreter) and he did not object and/or reveal his identity to prevent the humiliation of his father. For this, commentators say, Yosef lost 10 years of life and died at 110, before any of his brothers.

SDT Chassdic masters see a "layer of messages" for us beneath the wording of Yehuda's plea. "...and (if) he leaves his father, he will die." If a person abandons his Father (G-d), forsakes the Torah, then he will die a spiritual death.

Did you ever notice that when Yosef interrogated the Brothers, he asked them if they had a father or brother. Not if they had a mother. Baal HaTurim says it was because he knew that their (and his) mother had already died. Let's call this even a subconscious omission. The Torah tells us of Rachel's passing. According to Tradition, Leah died about six years after Rachel did. By the time of the sale of Yosef, both were long gone.

Here's a thought... When they were younger, and when they perceived that Yaakov loved Yosef above all, the brothers were dangerously jealous. Here, Yehuda speaks of the special love bond between Yaakov and Binyamin, and does not seem to be jealous, but rather protective (and fond) of the other son of Rachel - Yehuda's mother's rival. T'shuva? Maturity? Some of both?

Levi - Second Aliya - 11 p'sukim - 44:31-45:7
Yehuda tells Yosef that Yaakov is likely to die if the brothers return without Binyamin. He adds that he has personally guaranteed Binyamin's return and "how can I return to my father without the lad..." (Remember that Yehuda had previously returned to his father without the other lad, Yosef. The current situation with Binyamin is Yehuda's opportunity for complete repentance for what he had done to Yosef.)

Yosef cannot contain himself any longer and orders the room cleared of all "outsiders". He bursts with emotion and announces to his dumb-struck brothers that he is Yosef. Immediately, Yosef asks, "Is my father still alive?" Yosef repeats his shocking revelation, with details, so the brothers will believe what they are hearing. He then admonishes them not to be angry with each other, since it was G-d's plan that should be properly positioned to save his family from the famine.

SDT Torah T'mima brings the Gemara in Chagiga in the name of Rabbi Elazar who makes the following powerful observation: If the children of Israel were not able to respond to Yosef's short statement of reproach, imagine how more so it will be difficult for us to respond to G-d's reproach for the myriad wrong- doings as individuals and as a community.

The sale of Yosef was a monstrous sin, regardless of how G-d planned things to turn out. We were slaves to Par'o because of it. So says the Midrash.

SDT When Yosef finally reveals himself to his brothers, he makes the following compound statement: "I am Yosef - Is my father still alive?" Many commentaries ask why Yosef would ask that question at this dramatic moment - especially since he has been hearing about Yaakov from the brothers all along.

Some see in it a short but powerful reproach to the brothers, as if to say, "is it possible that my father can still be alive after what you've put him through?" If this is indeed the meaning of his question, then Yosef too must bear some of the burden and shame, since he also caused Yaakov suffering by not having communicated with him that he was alive during his years as prime minister in Egypt. (Although there are various reasons given in the sources as to why Yosef did not inform Yaakov of his well-being, it is difficult not to throw some criticism in Yosef's direction.)

Another interpretation suggests that Yosef might have assumed that his brothers had been lying to him about their father. They might have told him that Yaakov was alive to elicit sympathy, but he might have been dead. Therefore, now that he has told his brothers who he really is, Yosef asks the most important question on his mind - Is my father really still alive?

Shlishi - Third Aliya - 20 p'sukim - 45:8-27
Yosef again tells the brothers that it wasn't they who sent him to Egypt, but rather it was G-d. He then sends them to bring their father down to Egypt (to Goshen) where the family will be well cared for during the remaining years of the famine. The brothers embrace and cry. Only then are the brothers able to talk to Yosef.

Meanwhile, Par'o becomes aware of the reunion and offers his generous hospitality to the family. Yosef gives his brothers clothing, but gives Binyamin even more (specifically, 5 sets of clothing and 300 silver pieces).

Observation... Notice that once again a son of Rachel is being favored by being given a special garment. The first time, the results were disastrous for Yosef and his brothers. Why would Yosef even consider doing this?

The "solution" to the problem of the brothers is not reached by avoiding difficult situations. If there is true repentance, then the brothers can be given the exact circumstances to show their change of heart. Seeing things in a proper perspective, the extra gifts to Binyamin do not evoke the jealousy of the brothers; they have repented.

This same idea can be seen in Vaychi. Yaakov favors Efrayim over Menashe. Yosef gets very upset. Again we can say that the idea is not to avoid anything that would make one brother jealous, the other arrogant. Menashe and Efrayim showed praiseworthy characteristics in the way they handled their different statuses. This is one of the reasons that we bless our sons "may G-d make you like Efrayim and like Menashe..."

Yosef sends his brothers back to Yaakov with wagons (which is a personal coded message between son & father based on the topic they were studying at the time of the Sale of Yosef) and gifts. The brothers tell Yaakov all that has happened. He refuses to believe that Yosef is really alive, until he sees the wagons. Yaakov's spirit is revived.

R'vi'i - Fourth Aliya - 8 p'sukim - 45:28-46:7
Yaakov tells his sons to hurry with their preparations so that he can get to see Yosef before he (Yaakov) dies. On the way to Egypt, they stop at Be'er Sheva where Yaakov offers sacrifices to G-d. G-d appears to him and assures him that He will protect him and accompany him on his sojourn. The family continues its trip and arrives in Goshen.

Rashi also points out that G-d promised that Yaakov would be brought back to Eretz Yisrael for burial. The promise of becoming a great nation was not enough to calm Yaakov.

[SDT] In explanation of why Yosef never communicated with his father in all the years of separation, one commentary suggests that had Yaakov known about the sale of Yosef, he would have considered his sons in violation of the Torah's prohibition against kidnapping. Therefore, Yosef had not told his father what had happened.

Chamishi - Fifth Aliya - 20 p'sukim - 46:8-27
[S> 46:8 (20)] The Torah now lists the names of the "70 souls" (including Yosef and his sons) who went down to Egypt with Yaakov. (The seed is planted; the harvest many years hence will be the Nation of Israel.)

THE SEVENTY SOULS...
Note the atypical mention (and counting) of female offspring - Dina and Serach the daughter of Asher. Tradition attributes to Serach great longevity - she was the oldest person to leave Egypt, giving her the unique status as an eyewitness to the entire Egyptian experience. (Yocheved too, perhaps.)
Notice the label of B'CHOR (firstborn) for Reuven, here and in other places in the Torah. Although Levi, Yehuda, and Yosef each ended up with a "feature" that we would identify with the first born, these roles being taken away from Reuven because of his shortcomings, he nonetheless is repeatedly identified as Yaakov's B'CHOR.

Reuven (1) and his sons Chanoch (2), Palu (3), Chetzron (4), Carmi (5);
Shimon (6) and his sons Y'mu'el (7), Yamin (8), Ohad (9), Yachin (10), Tzochar (11), Shaul (12); (Rashi says that Shaul was Dina's child from Sh'chem, raised by Shimon as his own);
Levi (13) and his sons Gershon (14), K'hat (15), M'rari (16);
Yehuda (17) and his sons Eir and Onan (both of whom who died in Canaan, but are mentioned here, though not counted among the 70), Sheila (18), Peretz (19), Zerach (20), and Peretz's sons Chetzron (21), Chamul (22);
Yissachar (23) and his sons Tola (24), Puva (25), Yov (26), Shimron (27);
Z'vulun (28) and his sons Sered (29), Eilon (30), Yachl'eil (31);
These are Leah's children plus Dina (32).
The Torah says the total from Leah is 33. Rashi says that the 33rd of Leah's "children" is Yocheved (33), daughter of Levi, who was born as they entered Egypt. That's 33 souls from Leah.
Gad (34) and his sons Tzifyon (35), Chagi (36), Shuni (37), Etzbon (38), Eiri (39), Arodi (40), Areili (41);
Asher (42) and his children Yimna (43), Yishva (44), Yishvi (45), B'ri'a (46), their sister Serach (47), and the sons of B'ri'a, Chever (48), Malki'el (49);
The souls from Zilpa are 16.
Yosef (50) and Binyamin (51);
Yosef's sons who were born in Egypt (they are nonetheless included in the Seventy Souls) from A-s’nat - Menashe (52), Efrayim (53);
Binyamin's sons Bela (54), Becher (55), Ashbel (56), Geira (57), Naaman (58), Eichi (59), Rosh (60), Mupim (61), Chupim (62), Ard (63)
Souls descendant from Rachel are 14.
Dan (64) and his son(s) Chushim (65);
Naftali (66) and his sons Yachtz'eil (67), Guni (68), Yeitzer (69), Shileim (70);
Those descendant from Bilha are 7.
The Torah's total is 66 who went down to Egypt (actually 67 counting Yocheved) and Yosef and his sons who were already in Egypt, bring the total - not counting daughters-in-law - to 70.
Remember that the "whole world" that came from No'ach was 70 (nations). We now find the same number in Yaakov's descendants. Their 70 became the Nations of the World. Our 70 became the Jewish People. Think about it.
Alternate suggestion: Count Yaakov among the 70 souls and not Yocheved? Total is still 70 with all the names actually mentioned in the text.

Shishi - Sixth Aliya -17 p'sukim - 46:28-47:10
[S> 46:28 (34)] Yaakov sends Yehuda ahead, to complete preparations. Yosef sends a royal chariot for his father.
When Yaakov and Yosef meet, Yosef embraces Yaakov and cries.
Yosef then prepares (some of) his brothers to meet Par'o. It is a sensitive issue because Yaakov and family are shepherds (sheep being the deity of Egypt). Yosef presents his father and five of his brothers to Par'o. Par'o again offers the best of the land to Yosef's family. Par'o asks Yaakov how old he is. Yaakov replies that he has lived 130 bitter years and that he does not expect to live as long as his father or grandfather. Yaakov blesses Par'o (having done so when first presented to Par'o - Rashi says that these were courtesy greetings to royalty) and Yaakov takes his leave.
Rashi brings a Midrash that says that Yaakov’s bracha to Par’o was that the Nile should rise above its banks when he approaches it. And so it was, from then on.

Sh'vi'i - Seventh Aliya - 17 p'sukim - 47:11-27
Yosef sets up his family with the best the land has to offer. Meanwhile, the famine intensifies in Egypt. Yosef carefully controls the food supplies and before long has amassed for Par'o all the wealth, possessions and land (except for that of the clergy) of the people. Finally, the peoples of Egypt become slaves to Par'o in exchange for sustenance.
Yaakov's family flourishes greatly.
As mentioned earlier, this is the only sedra that does not end with a parsha break (in a printed Chumash, that means no PEI-PEI-PEI or SAMACH- SAMACH-SAMACH. The significance of this is explained by the commentaries of the opening pasuk of next week’s sedra. 3 p'sukim are reread for Maftir.

Haftara - 14 p'sukim -Yechezkeil 37:15-28
The antagonism in the beginning of Parshat Vayigash between Yehuda and Yosef is the forerunner of the split of the Jewish People into the kingdoms of Judah and Israel (represented by Efrayim, Yosef's son). In this portion from the Prophets, G-d tells Yechezkeil to take two sticks - one marked for Yehuda and one for Efrayim-and hold them together until they merge into one. When the people ask the meaning of this, the prophet is to tell them about the reunification of the tribes. This reconciliation, which is also the theme of the sedra, will produce the One Nation that will once again be the "dwelling place" of G-d. We will know that, as will the nations of the world. As happy as is the reconciliation of the brothers in the sedra, both the sedra and haftara reminds us of rough times to come, throughout Jewish History.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 263 (part one) •Laws of the Lessee
Beginning with this lesson and continuing for several more lessons, the laws of the lessee are discussed. A lessee (tenant) is one who rents property, personal property or real estate from the owner (landlord). As seen in previous lessons, there are four classes of bailees (1) the borrower; (2) the lessee; (3) the paid bailee; and (4) the unpaid bailee. However, there are only three sets of laws regarding some of the aspects of liability; the paid bailee and the lessee are to a great extent governed by the same laws regarding their liability for negligence, loss, or theft of the object. The fundamental difference between a paid bailee and the lessee is that the paid bailee must not use the object, while the lessee rents the object for use.

The lessee:
(1) is liable for any loss, damage, destruction, or any other non return of the object as it was delivered to him, if it was due to his negligence. (This is close to destroying the object willfully; for which he is liable, since the owner is relying upon him for the normal protection of the object.)
(2) is liable if the object was lost by him or if it was stolen from him. (This holds true even if he guarded the object in a normal manner and was not negligent.)
(3) is not liable for the non return of the object if it was lost through force majeure (circumstances way beyond his control).
(4) is not liable for its non return if the object "dies" while he uses the object in the manner in which lessees use that particular rented object. (The purpose of renting the object was to use it.)
(5) is not liable to the owner for not returning the object to him if the owner was working for the lessee (even in an unrelated job) when the lessee took possession of the object. This is true even if the owner was not working for the lessee at the actual time when the object was lost even by the negligence of the lessee. However, the lessee is liable if he intentionally loses, damages, or destroys the object.

There is a case that has been included in the major codes since the 13th century: The owner rented a house to the lessee. The lessee placed wheat in the house, and when the wheat remained there for several days the walls were damaged. The owner requested that Beth Din issue a warning to the lessee to remove the wheat since it was damaging the walls. Beth Din issued the warning and he failed to do so. Thereafter the walls collapsed, causing damage to the owner and to the immediate neighbor. It was held that the lessee was liable for all of the damages including damage to the underlying land. It was more than negligence; it was as if he caused the damage with his own hands.

The lessee rents a car from the owner and the car is damaged through the negligence of the lessee. The damage can be repaired in a few days' work. The only monetary damages incurred by the owner is that he cannot rent the car to any other lessee until the car is repaired. There is a holding that the lessee is not liable for the damages suffered by the owner for such loss of income; there is also a contrary holding that the lessee is responsible. The halacha seems to follow the former holding. There is an opinion that the former holding applies only if the damage first became apparent after the lessee returned the car to the owner. However, if the damage was manifest prior to the return of the car to the owner, the lessee is liable for the loss of rental income to the owner. For example, the rental is for the month of January. The car is damaged by the negligence of the lessee during January, and the car is returned to the owner and cannot be used during the first week of February. The lessee must pay for another week's rent since what occurred was the equivalent of returning the car at the end of the first week of February. The lessee also has to pay for the repair of the car.

The owner may not rent out an automobile if it has been driven an extraordinary amount of miles without having been serviced.

Either the owner or the lessee can terminate the proposed relationship before the lessee performs an act that constitutes the beginning of the rental relationship. It would be the type of act that he would perform to acquire the property by purchase. There is an opinion that although the lessee may terminate the proposed relationship before he performs such an act, he is responsible for the theft or loss of the object if the owner, with the consent of the lessee leaves the object with him and departs.

The lessee is not permitted to entrust the rented object to a third person without the express consent of the owner. If he does, and the third person loses, damages, or destroys the object or is unable to return it because it was stolen or even as a result of force majeure, the lessee is liable to the owner. For example, the lessee loans the object, such as a car, to a third person (borrower). The car is damaged when it is struck by lightning while parked in front of the house of the third person. (I have used “struck by lightening” as an example of force majeure.)

A borrower is liable for any type of loss, except if the loss occurs when the borrower uses the borrowed object for the purpose for which it was borrowed. For example, if the borrower borrows a cow to pull a plow and the cow dies while pulling a plow the borrower is not liable; if the cow dies while walking, the borrower is liable.

If the owner gives permission to the lessee to lend the car to a third party then the lessee has the same liabilities that he had absent the loan of the car to the borrower. That is, the lessee will have to prove that the car was damaged as a result of force majeure and not because of his negligence or that of the borrower, or because the loss or theft while in his custody or that of the borrower. A lessee is liable if the object was negligently damaged or lost as a result of loss or theft and it does not matter in whose custody such losses occurred, in the lessee or the borrower, even with the permission of the owner.

The subject matter of this lesson is more fully discussed in volume IX chapters 307 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
Windows in Shul
"A person should pray only in a house with windows, as it is written (Daniel 6:11), 'and his windows opened from his loft towards Yerushalayim'" (Berakhot 34b). While there is an opinion that this applies only to prayers in a private house, most Rishonim and the Shulchan Arukh (OC 90:4) learn from this that a shul should have windows, preferably in the direction of Yerushalayim.

The Beit Yosef brings a number of explanations for this law. Rashi's explanation is that the window exposes the sky, reminding us of our subordination to Heaven.

The Rambam writes that we should in effect gaze towards Yerushalayim. One explanation in Rabbenu Yonah is that one's intention is better when there is light.

An interesting variation on this theme stems from a story told about Rav Yehuda Amital. The story goes that when the Beit Midrash for his yeshiva was first built, the architect wanted to make it without windows with a view of the surrounding landscape. The rationale was that this design made the building fit in better with the environment. Rav Amital's response was typical of his perpetual emphasis on the human element in serving G^d: It is the students, rather than the building, who must fit in with the environment! In other words, the place of Torah study is not meant to be a place where students are completely isolated from the outside world; it is a refuge but one that retains a constant awareness of the life of the nation and the world.

A similar insight can be applied to a place of prayer. While prayer is a private confrontation between the individual and G^d, the subject of our prayers include earthly matters such as health and livelihood. Having windows reminds us that our prayers are not meant to be isolated from the world outside. (Of course it is critical that the view should not be of anything distracting or immodest.)

The Beit Yosef gives an additional source for the need for a window, the Zohar (Pikudei II:251a). The Zohar gives a remarkable explanation of a verse from Shir HaShirim: "Behold, one stands behind our wall, gazing through the windows, peeping through the lattice" (Shir HaShirim 2:9).

These two kinds of vision represent two different levels of Divine Providence. "Peeping through the lattice" is a narrow level of supervision in which not all is seen; "gazing through the window" is a broader level which reveals all of a person's acts.

The Yedid Nefesh commentary of Rabbi Yechiel Bar Lev explains that the narrow supervision is focused on our acts, while the broader view encompasses also our prayers. It is significant that "gazing through the window" precedes "peeping through the lattice"; this means that G^d judges us on our actions, but He does so in the broader context of our desires and our turning towards Hashem. This leads to a lenient judgment; acts which narrowly perceived would seem improper can be justified or excused when seen in context.

According to this approach, the windows in a shul correspond to the "windows" of Divine supervision. We put windows in the place of prayer to symbolize Hashem's window on our prayers. The opening reminds us of the opening to heaven through which G^d perceives our true inner desires and our reliance on Him. When we remember that He will judge our acts in the context of the content of our prayers, our prayers should be deeper and more sincere.
Publication Update: The book is now in fully designed page proofs and is being proofread. Proofreading is about two weeks, then Feldheim has to look it over which will take at least a week, then IY"H we can go to print.

Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com

TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
Three Kings Do Not Have a Share in the World To Come (Melachim Bet 21; Divrei HaYamim Bet 33)
"All of Israel has a share in the World to Come [The mishna does not come to exclude righteous gentiles but teaches us that even the sinners of Israel do not forfeit their share]. However, the following Israelites do not have a share: One who denies that there is reference to the Resurrection of the Dead in the Torah, or says that the Torah [both Written Torah and the Oral Law that is its application] is not from Heaven] or an apikoros. Three kings have no share in the World to Come. They are Yeravam ben Navat, Achav and Menashe. Rabbi Yehuda says, 'Menashe has a portion as it is stated: "And he prayed to Him and He heard his plea and He returned him to Yerushalayim to his kingdom" (33:13). The Sages said to Rabbi Yehuda, G-d returned him to his kingdom but not to the World To Come" (Sanhedrin 7:1). Many others also do not have a share yet the Mishna singled out only these these, since although they had great Torah learning, nevertheless they had notions that were contrary to basic teachings of Judaism (Rambam, Peirush HaMishnayot).

From the discussion in the Talmud (Sanhedrin 101b-102b) regarding this mishna, we gain important insights not only into the evil actions of these three kings but also into the ways of teshuva.

Rambam in Hilkhot Teshuva teaches that teshuva requires confession of ones sins, acknowledgement that the action was wrong and an undertaking not to repeat it. Sometimes teshuva does not always mean freedom from punishment; that may require a sacrifice [in Temple days], a monetary fine, or some social action such as charity, suffering, or even death. The sins between man and man, social sins, require that the injured party must first be compensated for loss or injury before teshuva can be effective. Where there is no way of compensating the injured party, we have only an imperfect form of teshuva. “The punishment for incorrect weights and measures is very severe” (Choshen Mishpat 131: 19). Rambam, bringing the same din, teaches that that is because the latter is only a sin between man and G-d whereas the former is a sin between man and man and therefore requires a double form of teshuva. The Tur Shulchan Arukh explains that in those cases where a person defrauded many people through using false weights and measures [as in sales to many consumers in share market scandals or pyramid schemes or through public sector corruption], he is unable to make compensation to all, if any of them, even if he wishes to do so. Then we would have people who were unable to do teshuva. Out of pity for such people's spiritual dilemma, our Sages opened a way and said they should give charity and do acts of righteousness; this is only second grade teshuva not meant as a gimmick for fraud and then giving charity. In this spirit we have a teshuva concerning an employer whose salesman was killed while traveling on his behalf. There were no legal grounds for making the employer liable in any way for the death as there was no coercion on his part nor was there any negligence nor were there any prior indications of any danger. Nevertheless, since he was involved in some way, the employer was told to give charity to the dead man's children, pay for their education etc; if there were none he should support orphans (Teshuvot Maharil Weil, section 128).

Although the Rambam writes that if one of the types listed in the mishna does teshuva, he has a share in the World to Come since there is nothing that stands in the way of teshuva, we will see from the three kings that there are actions and attitudes that prevent full atonement for sin.

Originally Yeravam ben Nevat, the earliest of these kings, merited kingship because he had rebuked Shlomo HaMelech in the difficulties he placed in the path of those coming to worship in the Temple. “And this was the matter that he raised a hand against the king: Shlomo had built up the Milo and closed up the breach of the City of David” (Melachim Alef 11:27). Whereas David had breached the city walls in order to facilitate entry of the masses into the Temple, Yeravam accused Shlomo of closing that breach in order to thereby levy a toll on those coming to the Temple, for Pharaoh’s daughter whom Shlomo had married. That was meritorious, however, Yeravam’s arrogance led him to rebuke Shlomo in public, thereby showing that that pious act was only a pretext for rebellion; as was later shown by the Calves that he set up in order to prevent the people from pilgrimage to Yerushalayim, the seat of the Davidic dynasty. Until the time of Yeravam, Israel suffered the consequences of the one Calf that they made in the desert, from then onwards they suffered also from the two that he made. Hashem had said at the first one: "Your nation has sinned", reminding Moshe that he had, in opposition to Hashem's advice, allowed the mixed multitude to join Israel in their Exodus. Now that mixture had led the Jews to make the idol. Moshe replied that it was all the wealth that G-d gave to the Israelites that caused them to make a Calf of Gold. "At the sea, G-d gave Israel much treasure and at Sinai He gave them a Torah to teach them how to use it" (S.R. Hirsch, Ex.3:12). Despite Yervam's misleading of Israel, he was given a chance to repent but his arrogance prevented him from doing so. "After this thing Yeravam, did not turn back from his evil way (Melachim Alef 13:33). R' Abba said, 'What is the meaning of ‘after this thing’? Hashem said, return from your evil ways and then I, you and the son of David will walk together in Gan Eiden. Who will lead, asked Yeravam? The son of Yishai, answered Hashem. If so, said Yeravam, I do not desire it." So he has no share in the World to Come, since he did not repent.
This is the 63rd installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] From Aloh Naaleh
[5] MicroUlpan
[6] 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 My digital camera enables me to make a picture that puts A's head on B's body. I did that at a family wedding with permission from all of the subjects of the "split" pictures to share with family members in an electronic wedding album. Included was a picture of a 23 year-old male's head on his 17 year-old sister's body. Their father (a relative) has suggested that under Jewish law it is improper to include these photos. He says that the sacredness of the human body is a basic value in Judaism, based on the B'reishit 1 comment that G-d created humans in His image, and that deliberately distorting the body in such a manner deviates from that value. 1) Is he really right? 2) Does his opinion matter, considering that the pictures are mine, and they were taken with consent?

A As far as strict halacha (Jewish law) is concerned, we are not aware of a specific ruling which would forbid the type of split pictures you describe. On the other hand, we must understand what halacha is. The Torah discusses and hints and the Rabbis over the ages have derived many values, which are manifested in thousands of specific, binding commandments and regulations. Once there is a specific regulation, the matter takes on a life of its own, and we apply halachic rules, which are semi-independent of the original value. Certain cases, especially subjective ones, are not included in a specific regulation but may still offend a certain value. While treatment of such cases has somewhat more flexibility, it is inaccurate to say that Judaism has no objection to them. Rather, the pros and cons of the situation need to be weighed, and the matter may be viewed differently by different beholders and in different contexts. Your case is such an example.
Whether you ascribe the Divinely related nature of humanity to the body or just the soul (a broad topic in itself), the dignity of the human body is an unquestionably serious Torah value with far-reaching halachic applications. There are times when one can compromise certain laws in order to protect a person's body from disgrace, during life (Yoreh Deah 303- see this week's Moreshet Shaul) or after death (ibid. 374). The body is the Divinely ordained home of the pure soul He granted us and it represents the person. Disgracing the body disgraces the person as a whole.

You would surely agree that it is disgraceful to display such "split" pictures of a deceased person at his funeral. Your relative would presumably not object to using such pictures in the frivolity of a Purim party. Context is crucial. A wedding album is a borderline case, as things wedding-related have a formal side, but people are encouraged to do "wild and crazy" things to increase the sense of excitement (Ketubot 17a). It is most appropriate to consider the tastes of the bride and groom (without dragging them into a family squabble).

Regarding your relative's involvement in his children's affair, there is limited precedent for his right to raise a moral protest. The gemara (Bava Kamma 86b) discusses one who disgraced a sleeping person who subsequently died without becoming aware of his disgrace and suffer damage from the affair. The gemara leaves it as an unsolved question whether the family can demand payment for the vicarious disgrace to them. This likely implies that before the fact, relatives have a right to prevent the act from being done (see Bava Batra 22b). There are many distinctions that can separate your case from that of the gemara, but it is important to see that the father's feelings have some grounds in Jewish ethics and should be taken into account.

If this question would come to a religious court for adjudication, there could be some fascinating twists and complicated issues to hammer out. However, neither side of this hopefully friendly disagreement on this subjective, borderline matter has moral grounds to turn it into a quarrel. Neither your desire to include the picture nor his objection appear to be of cardinal importance (as family relationships are). You must reach a meeting of the minds on the matter of "split" bodies.
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
The Vilna Gaon had an agreement with the leaders of the Vilna community that he was not to be summoned from his learning unless there was a discussion about a new regulation.

The leaders of the community once wished to pass a regulation that would only allow the poor of Vilna to beg in the city, and would exclude the poor of other areas from doing so. The leaders thus convened a meeting and invited the Gaon.

After the Gaon had heard the proposed regulation, he told the leaders, "Didn't I say that I was only to be called when you are discussing a new regulation?"

"Yes, Rebbe", they replied, "this is a new regulation."

"Nothing of the sort", said the Gaon, "It's an old regulation passed by the Council of Four Lands." (The Council of Four Lands was a quasi-governmental organization which controlled the major aspects of Jewish life in Poland and Lithuania, until late in the 18th century.)

The Council of Four Lands, Rabbi?" they asked. "We've gone through all the minutes of the Council and find no mention of such a regulation."

"You misunderstood me", said the Gaon. I was referring to the four lands of Sodom, Amora, Adma and Tzevoyim. They too enacted laws forbidding the poor to beg.

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
What strikes us as a profoundly complex conception, may, in the mind of the thinker, be nothing more than an orderly progression from one thought to another. We, presented with the whole, get the impression that it was conceived whole in the thinker's mind. - From A Candle by Day by Rabbi Shraga Silverstein

[4] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Based on Parshat Vayigash, one might conclude that there are two Ya'akov Avinus. The first Ya'akov, when given the chance to see his long-lost son in Egypt, goes off with great enthusiasm and zeal. The second Ya'akov, while on the way to see Yosef, stops in Be'er Sheva, and only continues on his journey after God says to him: "Do not be afraid to go down to Egypt" (Bereishit 46:3). But the reality is that there is only one Ya'akov, whose enthusiasm about going to Egypt changes from high to hesitant.

Why so? Ya'akov's hesitation begins in Be'er Sheva. There, many years earlier, Ya'akov's parents had ordered him to leave the country for two important reasons - to save his life and to find a wife. Now Ya'akov once again wants to leave the country, but this time for the purely personal desire to see his lost son. Is this trip justified? Ya'akov interrupts his journey until he receives confirmation that God approves of his actions.

There are two types of Jews who do not yet live in the land of Israel. Some, like the youthful Ya'akov, have issues that clearly justify their living outside of the land. Others, like Ya'akov in his old age, live in the Diaspora because of a personal preference. Ya'akov teaches us to distinguish between the two reasons, and, in the latter case, to engage in self-reflection in order to determine whether the personal gain truly justifies the spiritual loss of not living in the land promised by God to our forefathers.

Rabbi Avraham Norin, Golan Heights
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[5] MicroUlpan
A runner in a short distance race (who runs at top speed) is a sprinter. Popular Hebrew term for sprinter is ATZAN The "official" word is...GAMAN

[6] Divrei Menachem
As we read Vayigash we become aware of how Binyamin continues to occupy a central but perplexing role in the unfolding drama, even after Yosef reveals himself to his brothers.

For now, when he sends the brothers back to Ya’akov, Yosef purposefully singles out Binyamin for favored treatment: Whereas the other brothers each received one change of clothes, Binyamin received 5 changes of clothes and 300 silver coins.

The Talmud indicates that the five changes of clothes allude to Mordechai, a descendant of Binyamin, who wore that number of royal raiments (Esther 8:15). But how do we justify Yosef’s overt act of favoring Binyamin financially and falling into the trap of yet again arousing his brothers’ jealousy?

Citing Rabbenu Bachya, Rabbi M. Miller explains that each of the guilty brothers was legally due to redeem the servant Yosef for 30 pieces of silver. However, Yosef did not demand this sum from the culpable brothers; rather he bestowed the equivalent total amount to Binyamin (who was not involved in Yosef’s demise). Thus, the honor awarded to the innocent Binyamin divested the brothers of their guilt. In the same way, generations later, Mordechai’s apparel would confer upon his brethren collective honor and salvation. It seems that when honors are earned for endeavors that bring about brotherhood, jealousy is avoided.
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.

Surmounting the Tide!
The death of Alexander precipitated a long period of wars between the Diadochi (his successors) and it was many years before the political situation more or less stabilized. Finally four kingdoms emerged. One of them, Thrace, soon disappeared. Another, a considerably reduced Macedonia, had very little direct affect on the Jews. One of the more important of Alexander's generals, Ptolemy, eventually founded a dynasty in Egypt with its capital in the new city of Alexandria. Another general, Seleucus, called "Nicator" - the victor - created an enormous unwieldy empire which included most of Alexander's conquests in Asia. Seleucus' dominion covered: Asia Minor, Phoenicia, Syria, Mesopotamia and Persia. The scholar, F. E. Peters aptly wrote (Harvest of Hellenism), "The successor states of Alexander's empire present a dreary historical chronicle of endless wars provoked by the burgeoning ambitions of enfeebled men and their armies." In wars lasting over a 20 year period, Jerusalem and Judea changed masters no less than seven times - in 320BCE, twice in 318, once in 315, once in 312 and again in 302BCE. The accompanying rapine, pillage, devastation and suffering caused to the civilian population and to the city by the various rampaging armies can only be imagined. Once during an Egyptian invasion, when the Jews would not defend Jerusalem on Shabbat, the invaders sacked the city and many Jerusalemites were exiled to Egypt. A contemporary historian noted with disdain that Jerusalem "by its folly had acquired a harsh master". Ptolemy was finally victorious and succeeded in occupying Eretz Yisrael. Judea and Jerusalem became part of the Ptolemaic kingdom for over a century (312-198BCE). There are very few sources of information about Eretz Yisrael under the Ptolmies. Administratively it was part of the province of "Syria and Phoenicia". The period of Ptolemaic suzerainty was remarkable for one thing; the Jewish population of Judea enjoyed an unprecedented four generations of peace. Major technological advances that increased agricultural production and the introduction of coined money for use by the masses were probably the most important Ptolemaic economic innovations. The Ptolemaic kings integrated the economy of Judea with that of Egypt, and Eretz Yisrael shared in the general prosperity despite heavy taxation administered by corrupt Greek officials.

It is estimated that the population of Judea doubled and perhaps even tripled during these four generations, causing many Jews to move out of the narrow Jewish enclave around Jerusalem into other parts of Eretz Yisrael. But these Jews were not ordinary immigrants and it was well known that they had no intention of assimilating into the local population which occupied these areas. It was common knowledge that the Jews had once ruled all of Eretz Yisrael (at least theoretically) and that they considered the entire country as their divine patrimony, thereby raising irredentist fears among the non-Jewish population. In addition, following the practice of Alexander, the Ptolemies, established numerous Greek cities throughout their kingdom including Eretz Yisrael - particularly on the Mediterranean coast and in the area east of the Jordan River. Other older cities were also Hellenized and received the same privileges as the new Greek cities. Some cities were given Greek names; Acco was renamed Ptolemais, Beit She'an became Scythopolis, and Rabbat-Ammon, became Philadelphia. Many Greek cities in this area - including Damascus - were included in the group of ten cities termed 'the Decopolis'. Nine out of ten cities of 'the Decopolis' were east of the Jordan, the tenth Beit She'an- now Scythopolis - was to the west. Extensive excavations in Beit She'an and Jerash - the 'City of a Thousand Pillars' attest to the magnificence of these cities. It has been estimated that no less than 31 Greek cities were founded in Lilliputian Eretz Yisrael. The Jewish community, hemmed in on all sides, became completely "enmeshed" in the political, economic and social reality of the local version of the greater oikoumene. The new Greek cities radiated Greek mores, culture, thought and philosophy; the Greeks were the world's best architects, artists and sculptors. They wrote magnificent plays, composed melodious music. They were philosophers, scientists, mathematicians and debaters. In many ways, the Greek civilization was one of the most brilliant in history. Planted in Eretz Yisrael by generations of Hellenistic rulers and strengthened by their Roman successors, these Greek cities were to become serious economic, political and demographic barriers to Jewish expansion. Demographically on the defensive, the Greek cities always actively supported the Seleucids and later the Romans in their constant battles with Am Yisrael over the future of Eretz Yisrael. And when they had the opportunity, they frequently massacred the Jews living in their midst.

F.E. Peters (Harvest of Hellenism pg. 226) notes, "What came out of the association was …an open-ended society in that the ruling class, the Hellenes permitted, if they did not encourage, additions to their ranks by the process of cultural assimilation. From the moment Alexander came to Asia, down to the Arab invasion, Hellenism provided the single operative criterion of caste in the east. …the (Greek) cultural liaisons were splendidly promiscuous, and the acculturated easterner, had no trouble in the oikoumene…" Many members of the "native" upper classes and literati in Judea and elsewhere in the oikoumene were fascinated by the glitter of this new cosmopolitan civilization and wondered how they might participate. Many did and the resultant "brain drain" of the "best and the brightest" over generations and centuries caused many local cultures through- out the oikoumene to atrophy and die. We can see how the process began. II Mac. 4:12 describes how young Kohanim, "despising the Temple, and neglecting the sacrifices, hastened to be partakers of the unlawful allowance in the place of exercise …not setting by the honors of their fathers, but liking the glory of the Grecians best of all." Josephus notes how the aristocratic Tobiads and their "cultured" friends "retired to King Antiochus (IV) and informed him that they were desirous to leave the laws of their country (i.e. the Torah), and the Jewish way of living… and to follow… the Grecian way of living." High priests from all over the oikoumene hasted to "modernize" their temple rites and over the centuries, even the venerable Egyptian and Babylonian cults were largely Hellenized. The erudite Professor Fergus Millar (The Roman Near East pg.505) comments, that by Roman times, "We might be tempted to suppose that a 'Syrian' identity will best have been preserved in the context of 'native' temples and cults, perhaps attended by a traditional or hereditary priesthood. But no dynasties of 'Syrian' priests are traceable at all; and in the most remote of rural or mountain-top locations, the temples that we can find, are built in the Graeco-Roman style and marked with Greek inscriptions … The only priesthood known from the Near East under Roman rule which represented both an actual and a conscious inheritance from a distant, pre-Hellenist past, was the Jewish High Priesthood in Jerusalem…"

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

Towards Better Davening and Torah Reading
• On ANA HASHEM HOSHI'A and HATZLICHA NA, we wrote last week that ho-SHI'a is MIL'EIL and hatz-li-CHA is MILRA. This was mostly meant to get people to stop saying hatz-LI-cha (MILRA). We heard from a TT reader that ho-shi-A should also be MILRA. This is based on a fully explained comment by Rav Breuer, whose Tanach is considered very authoritative by those "in the know". Many siddurim mark ho-SHI-a as MIL'EIL. We'll look into this issue further.

• Another TT reader sent feedback on Y'RU, the first word of the last paragraph of Birkat HaMazon. Last week we wrote that the word should be pronounced as if there is no ALEF in the word and that the SHURUK belongs to the REISH. This is correct, but, according to YL, the word was originally, and should have remained YIR'U, which would mean both "they will see" and "you (plural) shall fear". Which meaning would depend upon context. YL's conclusion is that mispronoouncing Y'RU would not change its meaning, but just be a mispronunciation of the word. As we have mentioned often, there is a qualitative difference between mispronouoncing a word and thereby changing the meaning, and "just" mispronouncing the word.

• Vayigash. Look in 45:20. First word is V'EI-N'CHEM, which literally means, your (plural) eye (singular). In context, the phrase means that Yosef was telling the brothers not to be concerned with their belongings back in Canaan, because they will have the best Egypt has to offer. The more common word it looks like, at first glance, is V'EI-NEI-CHEM. With a TZEIREI under the NUN and a YUD after it. That word means your eyes (plural, plural). In fact, in Yechezkeil (9:5) there is a KRI/K'TIV with the word spelled with the second YUD, but pronounced EI-N'CHEM. Anyway, the points here are (1) that the NUN has a SH'VA NA and therefore does not belong to the AYIN in its syllable, but belongs to the second syllable N'CHEM. EI - N'CHEM. Not, EIN-CHEM. (That sounds like another word altogether, the way Ashkenazim don't give a sound to the AYIN - but that's another issue.) And (2), because the SH'VA of the NUN is NA and gets a short vowel sound, one should be careful to keep the SH'VA very short so the word won't sound like EI-NEI-CHEM.

• To Goshen, GOSHNA. The SH'VA under the SHIN is NACH, even though the GIMEL's vowel is a CHOLOM, which would usually stand on its own and the SH'VA following it would be NA and belong to the next syllable. In this kind of word, the strong vowel of the GIMEL is further strengthened by the fact that the accent is on the GIMEL/CHOLOM, and if pulls the SHIN/SH'VA to it. GOSH. Leaving NA as the second syllable. Had the accent been MILRA (which it isn't), the word would have been pronounced go-SH'NA (which it isn't). It is GOSH-na. Got it? Hope so.

ParshaPix
Across the top of the ParshaPix, from right to left, are the TRUP marks for the first six words of Vayigash. See the comment in the Sedra Summary.
If you’ve got U.S. sports fans among your Shabbat guests and/or household, you might want to challenge them with the Pix before they read the solution.
The basketball player is labeled CHI for Chicago, as in the Bulls. The football player is labeled DET, for the Detroit Lions. Together they represent the clash between Yehuda (Lion) and Yosef (Shor).

See the diagram of a square knot? It stands for V’NAFSHO K’SHURA V’NAF-SHO, and his soul was tied up with his soul (Yaakov and Binyamin).

To the right of the knot are five shirts, standing for the five changes of clothes that Yosef gave to Binyamin.

He also gave him 300 silver pieces, represented by the money sack marked with... with what? (TTriddle).

There are two of the wagons that Yosef sent to Yaakov, to bring the family down to Egypt... and to remind him of the Torah topic they last studied together.

The noble steed, a.k.a. Donkey with 10+10 above him stands for the donkeys (10 CHAMORIM and 10 ATONOT) that Yosef sent to Yaakov with provisions for their trip to Mitzrayim.

See the dreidel? Purposely a Chutz LaAretz one, with SHIN. The letters of the dreidel rearrange to spell GOSHNA, to Goshen. This, from Vayigash, which is almost always the post-Chanuka Shabbat.

Next we have the number 70, marked with an asterisk, and an arrow pointing downward. This represents the 70 souls who went down to Egypt. The asterisk reminds us that one had gone down much earlier (Yosef) and two others were born in Egypt (Efrayim and Menashe), but are still counted among the 70.

That leaves three visual TTriddles (in addition to the markings on the money sacks).

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

And the envelope, please...
[1] In addition to the real mazal tov to Andy & Ayalah on BackPage B, we used them in a simple TTriddle. Their family name is Haas, a word that appears in the haftara of Shabbat Chanuka.
[2] Yosef, of course. Par'o declared him Tza'f'nat Pa'nei'ach. Rashi, following Targum Onkeles, explains this unique phrase as the one who explains the hidden (mysteries). If Yosef was that, then he certainly would have been the ace TTriddle solver.
[3] Obviously, if this was a TTriddle (which it was), then the answers are NOT the 8 days each, or Hallel, or ascending and descending numbers of candles and bulls in Musaf, or any of the other real connections between Sukkot and Chanuka. In fact, the answer to this TTriddle was stated in the TTriddle itself. The word THIS is a connection. The 8th day of Chanuka is called ZOT CHANUKA, this is Chanuka. On the 8th day of Sukkot, i.e. Sh'mini Atzeret, a.k.a. (in Israel) as Simchat Torah, the Torah reading is V'ZOT HABRACHA. So "this" is a connection between Sukkot and Chanuka.
[4] Actually, googol was spelled wrong. But using the google spelling allowed several readers to find a solution different from the one originally intended, and one solver got solutions for both spellings. First, Google is an internet search program, which people connected to Yosef searching the belongings of the brothers to find his special Cup. The other googol is a mathematical term for 10 to the 100th power, or a 1 followed by 100 zeroes. That number is so unimaginably large that nothing in the known universe would need a number that large to count it. So it might have been invented (in TTriddle terms) for the grain Yosef collected during the years of plenty. The Torah tells us that they stopped counting it because there were no numbers large enough.
[5] Fill in the blanks: [Peleg and S'rug] each had their first sons [at the same age (30 years old) that] Yosef was when he stood before Par'o.
[6] In the lower-right corner of the ParshaPix was the logo for Club 365, which is the special card of the department store chain in Israel, HaMashbir. Yosef is described as HaMashbir, the sustainer of all the people of the land.
Yes, as several readers pointed out, the solution to TTriddle number 3 was left out of the report last week. Thank you for that observation. We were hoping to get away with ignoring [3], since after working for 45 minutes on trying to solve it (having forgotten the solution), we gave up.
This week, prizes to RHM and MM/Bklyn.

This week's TTriddles:
[1] As one, in hand, I will bring, a fish (separate prize)
[2] When reading of redeeming one's house, the pasuk reminds you of something in Vayigash
[3] money, arrows, gourds
[4] Yosef, Avimelech, David, Achashveirosh, Ochu
[5] Whose son has to watch out for whose son, if he is an early riser?
[6] Hey, Ma Nishma?
[7] E:C = Y:D • How many?
[8] That leaves three visual TTriddles (in addition to the markings on the money sacks).

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

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

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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.
was is
050 050-5
051 050-7
052 052-2
053 052-3
054 054-4
055 054-5
056 050-6
057 057-7
058 052-8
064 052-4
065 052-5
066 054-6
067 054-7

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

THE TRAVEL DESK for making reservations and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. At your service 9:00am-1:00pm, Sundays to Thursdays. Call the Israel Center Travel Desk, 566-7787 ext. 244; fax:566-0156•tiyul@israelcenter.co.il
LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the
TIYUL. 18nis will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus.
CANCELLATION POLICIES We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Parents visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 244). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU in Israel - Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Calls from abroad: People from abroad should fax 972-2-5660156 for the attention of The Travel Desk or email to tiyul@israelcenter.co.il
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel

Israel Center In House Shabbaton, Shabbat Parshat Sh'mot, December 31 - January 1, Guest speaker: Rabbi Macy Gordon,Shiurim, mini-shiurim, Divrei Torah, Tidbits, Old friends, new friends, Members: Post Chanuka price for members: 250NIS, non-members: 280NIS

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

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

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

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

Regency, Jerusalem, valid December 24-25
Shabbat, 1010NIS per couple, F/B

Sheraton-Plaza, Jerusalem, valid January 7-8
Shabbat, 1539NIS per couple, F/B

Crowne Plaza, Dead Sea, valid December 30 - January 1
Shabbat plus, 1190NIS per couple, per night, H/B (2 nights)

Dan Gardens, Ashkelon, valid January 6-8, 13-15, 20-22
960NIS per couple, per night, F/B
Stay for both nights, pay only 330NIS for the 2nd night (1 B/B, 1 F/B)
Ask about our great family deals

Herod's Forum, Eilat, valid January 23-27
3-night min., 630NIS per couple, per night, B/B
valid January 27-29 (2-night min.), 920NIS per couple, per night, B/B
The hotel will be Glatt-Mehadrin during these dates

Havat HaBaron, valid January 6-8, 13-15, 20-22, 27-29
2-night package, 1299NIS per couple, H/B

Eden Inn, Zichron, valid January 6-8, 13-15, 20-22, 27-29
2-night package, 1000NIS per couple, H/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 TT647

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), 5-12 Tevet (December 17-24)

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

Shabbat DAY
Shabbat afternoon Shiur, 3:00pm, Mincha at 4:00pm - Vayigash with Rabbi Natan Lobel

Motzaei Shabbat
Motzaei Shabbat, December 18th, 8:30pm: Asara B'Tevet: Review of concepts and details including Written and Oral Law; Responsa from the Holocaust; and more with Phil Chernofsky

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 (on hold) 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)

Sunday
N'SHEI LIBRARY - 10:30-12:45
9:30am (women) Mystical Insights into the Months of the Year with Golda Warhaftig's
Tonia Frohwein's class resumes IY"H on December 26th
10:30am (M&W) Parshat HaShavua with Shprintzee Herskovits
Sundays 12:30pm and Wed. 8:00pm: Creative Life Education in cooperation with the Israel Center presents: Awaken Your Latent Potential, and experience personal achievement, It's a Big Wonderful World!, Alternating presenters, including: Dr Vivienne Damelin, Aharon Romm
Sunday, December 19th • 2:00-4:00pm: Achieving Your Purpose in Life Through Your Inner-Divine Guidance, A practical class with exercises with Yaakov Gerlitz
Pri Chadash Women's Writing Workshop has moved back to Mondays - see there
7:30pm (men & women) Issues in Jewish Thought as they emerges from the Torah with the help of Ramban's Commentary - Now studying: Does G-d have Second Thoughts? with Rabbi Chaim Eisen

Monday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) Excursions into the World of Nvi'im with Mrs. Pearl Borow
on sale: Jewish Books for Adults and Children by Simcha Publishing • Mondays 10:00-12:00
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff'
11:35am (men & women) Jewish History series: In the 7th Century: 3 Revolutions and for Jewry, 3 Betrayals with Dr. Henry Goldblum
Fit Forever: Look & Feel your Best! Exercise for women of all ages, Mondays 11:35-12:35pm, Gentle exercises to improve flexibility, circulation, posture, etc. Breathing and relaxation skills to use every day.
Monday, DEC 20th, 12:30pm, in the Library (free), Lunch and Video From Mao to Mozart: Isaac Stern in China (2 hrs)
3:00-5:00pm - Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, Fine Tuning Shabbat (with text) - Phil Chernofsky
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday, December 20th, 7:30-9:30pm
Tofaah: Dynamic, Inspirational, Enjoyable Music, Song, and Dance, Monday, Dec. 20, 8:30pm at the Israel Center, music by women, for women, 25NNIS students & members; others 30NIS
Monday, December 20th, 8:00pm: KISS your fears, anxieties, sadness, physical pains, and overeating/smoking and other addiction behaviors GOODBYE! AND, IMPROVE marital communication or find your match! Also -- Registration tonight for Practitioner Training Course! Practical Emotional Freedom Techniques demonstration by Rabbi Legomsky, AMT Licensed Trainer; Director: www.IsraelTraumaCare.org Immediate results - this is not talking psychology!

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 - New additional hours for the Gemach - Tue. 7:00-9:00pm
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 Gold
9:00am & 9:55am: Money with Dr. Hayim Abramson
11:00am: Birkat HaMazon with Dr. Hayim Abramson (in Hebrew)
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:45am (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe with Raizel Zisk
Jewish Values Education Institute presents: Tuesdays, 12:00-1:30pm - Journeys and Journals, exploratory creative writing inspired by the weekly Torah portion with Mrs. Esther Sutton freelance author, certified counselor, women only
Tuesday, DEC 21st, 12:30pm, in the Library (free) lunch and video, Parshat Vaychi (90 minutes) by Dr. Avivah Gottlieb Zornberg
Tuesday, December 21st, 8:00pm: Torah Codes with Rabbi Meir Kahane, Explore the hidden codes of the Torah with Aish HaTorah's Discovery Seminar's popular lecturer, Lecture in memory of Avraham ben Shlomo & Batya Berman z"l(father of Shulamit Neaman)

Wednesday
Wednesdays, 9:10am • Current Issues in Halacha with Rabbi Macy Gordon, (Asara b'Tevet) is "Minor" Fasts: Who Fasts? Topic for Dec. 29 is Modern Hellenism and Modern Orthodoxy
Wednesday, December 22nd, 9:30am: Guardian Issues for the Elderly, Special talk by Renat Weigler Esq. Legal Dept. Min. of Social Affairs - To attend this special session, you must call Miriam Kindler 653-5347
Wednesdays, 10:30am: Rabbi Yosef Wolicki on Parshat HaShavua
The classes of Chani Abramson and Jackie Lowenstein will not take place next Wednesday, Asara b'Tevet. They will IY"H resume on the 29th
Wed. December 22nd, 12:30pm, in the Library (free), lunch and video: YIZKOR - - Rabbi Zev Leff
Women's Beit Midrash will not take place on Asara b'Tevet - See below for special Asara b'Tevet program, Wednesday, December 22nd, ASARA B'TEVET
2:30pm: The Mystical Link of the Luz Bone to Luz (Temple Mount), Shiur by Rabbi Efraim Sprecher
3:35pm: Mincha for Asara b'Tevet, Mini-shiur for Yom Kaddish K'lali
5:00: Maariv • Fast-breaking Refreshments
7:30pm (Men & Women) Jewish Philosophy, Rambam's Guide for the Perplexed - Now studying: Ta’amei Mitzvot: The Philosophy of Gastronomic Commandments with Rabbi Chaim Eisen
Wednesday, December 22nd, 7:30-9:30pm: Seminar on Experiential Torah Teaching conducted by Rabbi Mitch Heifetz, The seminar is free, will be conducted in English, and is open to young men and women preparing for careers in Jewish education. A delicious dessert buffet will follow the seminar for those who pre-registered. To register or for more information: 02-567-1719 or atid@atid.org
Wednesdays, 8:00pm (also Sundays, 12:30pm): Creative Life Education in cooperation with the Israel Center presents: Awaken Your Latent Potential, Alternating presenters, including: Dr Vivienne Damelin, Aharon Romm - Shidduch Solutions
WED, 8-10pm: Aliya Counseling with Miriam Bass

Thursday
THU: Dvar Torah by Menachem Persoff
time varies: Shiur while you fold with Phil
IY"H in January: Legends from the Gemara with Reb Yosef Schreiber
Root & Branch Association in cooperation with the Jewish Values Education Institute of the Israel Center: Thursday, December 23rd • 19:00: Anousim (Crypto Jews) by Yaffa da Costa Anousim Rescue in Israel, Introduction on "Jewish Law and Anousim" by Rabbi Zalman Cohen, Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
Hebrew Grammar course with Yosef Orkin takes place on Thursday evenings If you are interested in a future series, call 992-2833

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

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

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

For Parents of Teens and Adult Singles: How To Prepare For and Survive Your Child's Shidduch Parsha, Featuring: Devorah Fellman, Rosie Einhorn, L.C.S.W. and Sherry Zimmerman, Esq. One of Jerusalem's leading matchmakers and two internationally known dating advisors and best-selling authors advise how to help your teen and young adult prepare to date for marriage, how to best facilitate your adult child's dating, and how to survive the entire process, Monday, December 27, 8:00pmat the Israel Center, Admission 30NIS, A project of Sasson V-SimchaThe Center For Jewish Marriage, Inc.

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

OU ISRAEL CENTER
Seymour J. Abrams - Orthodox Union - Jerusalem World Center
Yitzchak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Rabbi Dovid Cohen, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Simcha Rock, Vaad member
Zvi Sand, Vaad member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.org
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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
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