HALACHIC TIMES
Ranges are WED-WED 9-30 Tishrei (Oct 12 - Nov 2) (22-day range, interpolate accordingly)
Earliest Talit & T'filin - 4:50-5:05am
Sunrise - 5:40-5:56am
Sof Z'man Kri'at Sh'ma - 8:32-8:39am (7:48-7:53am)
Sof Z'man T'fila - 9:30-9:33am (9:00-9:03am)
Chatzot (halachic noon) - 11:25½-11:23am
Mincha Gedola (earliest Mincha) - 11:56-11:53am
Plag Mincha - 3:59-3:41pm
Sunset - 5:15-4:54pm (5:10½-4:49pm)

Candle Lighting & Havdala
(times are: Yom Kippur in and out, Haazinu in and out, 1st day Sukkot in and out, Shabbat Chol Hamoed in and out, Simchat Torah in and out, Shabbat B'reishit in and out)
Jerusalem 4:35 5:46 4:32 5:44 4:29 5:41 4:25 5:36 4:22 5:34 4:18 5:30
Raanana 4:51 5:48 4:49 5:45 4:45 5:42 4:41 5:38 4:38 5:35 4:34 5:31
Beit Shemesh 4:51 5:47 4:49 5:45 4:45 5:42 4:41 5:37 4:38 5:34 4:34 5:31
Netanya 4:51 5:47 4:49 5:45 4:45 5:42 4:41 5:38 4:38 5:35 4:34 5:31
Rehovot 4:52 5:48 4:49 5:45 4:46 5:42 4:41 5:38 4:38 5:35 4:34 5:31
Petach Tikva 4:31 5:47 4:29 5:45 4:25 5:42 4:21 5:38 4:18 5:35 4:14 5:31
Modi'in 4:51 5:47 4:49 5:45 4:45 5:41 4:41 5:37 4:38 5:34 4:34 5:31
Be'er Sheva 4:52 5:48 4:50 5:46 4:46 5:43 4:42 5:39 4:39 5:36 4:35 5:32
Gush Etzion 4:50 5:46 4:48 5:44 4:44 5:41 4:40 5:37 4:37 5:34 4:33 5:30
Ginot Shomron 4:50 5:47 4:48 5:44 4:44 5:41 4:40 5:37 4:37 5:34 4:33 5:30
Maale Adumim 4:35 5:46 4:32 5:44 4:29 5:40 4:25 5:36 4:22 5:33 4:18 5:30
K4 & Hevron 4:51 5:47 4:48 5:44 4:45 5:41 4:41 5:37 4:38 5:34 4:34 5:31
Tzfat 4:43 5:45 4:41 5:42 4:37 5:39 4:33 5:35 4:29 5:32 4:25 5:28

Notes: All times above are Israel Standard (Winter) Time. For the Fridays and Motza'ei Shabbatot, procedures for candle lighting and havdala are as usual. (See Pull-Out section for further Sukka details.)

Before lighting Yom Kippur candles, it is customary to light memorial candles for parents (and others) who are no longer in this world, and one additional 24-hour candle "for the living" and to provide NER SHESHAVAT, the candle to be used for havdala or to light the havdala candle from. See Pull-Out of TT 687 for details. Yom Kippur candles are lit like Shabbat candles are: light, cover eyes, make b'rachot, etc.

The brachot for Yom Tov candles should preferably be said immediately before lighting the candles (not after lighting, as is standard for Shabbat candles). Covering the eyes is not necessary for Yom Tov candles, if the brachot are said first. A woman may choose to light Yom Tov candles the same way she lights Shabbat candles.

Havdala for Yom Kippur: No intro p'sukim. Wine bracha. No b'samim. Candle lit from flame that "rested" over Yom Kippur. Havdala bracha.
Havdala for Yom Tov is Wine and Havdala brachot only.
See Pull-Out section for Havdala-in-the-Sukka details.

Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times

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...

Some sources write that Kiddush L'vana for Tishrei is to be said SPECIFICALLY on Motza'ei Yom Kippur. Others say to specifically say KL before Yom Kippur. Minhag Yerushalayim is to say KL at the first opportunity after 3 full days following the announced molad - even during Tishrei, Sivan, and Av when other customs wait until after YK, Shavuot, and 9Av respectively.

The most (?) common practice is to say KL upon emerging from shul following Maariv of Motza'ei Yom Kippur, prefer- ably still wearing kittel & tallit and in the joyous mood that YK engenders. Most hold that it can be said before havdala and breaking one's fast.

Last opportunity for KL this month is Sunday night, Oct. 16th, all night. In extenuating circumstances, one can say KL on Leil Sukkot until 4:49am, Oct. 18.

Calendar Clarifications
There are at least two calendar issues presented in recent issues of TT that need clarification, according to TTreader feedback. Here goes...
The current year (by the time you red these words) 5766 is a PEI-GIMEl-KAF type of year. PEI - Shana P'shuta, regular year, 12 months, one Adar. GIMEL - Tuesday, Rosh HaShana is Tuesday (and Wednesday). KAF - K'Seder (or K'Sidran), in order, meaning that Cheshvan has its "regular" 29 days and Kislev has its "regular" 30 days.

Cheshvan and Kislev are the only two variable months in our Fixed Calendar. When they are K'seder, the year has 354 days, or 384 in the case of a Shana M'uberet (13-month, two Adar year). When the year is CHASEIR, "missing" a day, it is Kislev that only has 29 days and the year has 353 or 383 days. A SHALEIM year has an extra day, namely 30 Cheshvan, and the year has 355 or 385 days.

5766 has 354 days. 5765 had 383, being a M'UBERET and a CHASEIR. RH 5765 was on THU (and FRI).

PEI-GIMEL-KAF and MEM-GIMEL-KAF years occur, on average, 11½% of the time. In those types of years, Yom Kippur falls on Thursday, as it does this year. Recent Thursday Yom Kippurs occurred in 5762 (2001), 5755 (1994), 5742 (1981).

Most years that begin on Tuesday, do so because the molad of Tishrei is on Tuesday before noon or on Monday after noon. 5766 is a rare case of the molad of Tishrei being on Monday morning (and after 9h 32m 13p) and being a year that follows a M'UBERET, thereby being subject to D'CHIYA 4 (the fourth and rarest rule for postponement of RH beyond the day of the molad), which fixes RH on TUE (and WED). Whereas RH on TUE & WED and YK on THU is not so uncommon, what is rare about 5766 is that it became a RH on TUE year by D'chiya 4. That happens only a bit more than ½% of the time. The last time that happened (a D'chiya 4, not a THU YK) was 5688. Someone born on that RH would be 78 years old on RH this year, until 120. The time before that was 5519 (1758) when the Vilna Gaon was in his late 30s, George Washington in his late 20s, and Motzart was 2½ years old.

The other issue was the fact that the last 17 p'sukim were not read during 5765. The first weekly sedra of a year is either Vayeilech (as it is this year, 5766) or Haazinu. The last weekly sedra of a year is either Nitzavim by itself (as it was in 5765) or Nitzavim and Vayeilech combined.

A year beginning on MON or TUE will begin with Vayeilech on Shabbat Shuva. A year beginning on THU or SHABBAT will begin with Haazinu on Shabbat Shuva. In the same vein, a year preceding a MON or TUE RH, will end with Nitzavim alone. A year that preceeds a THU or SHABBAT RH will end with Nitzavim- Vayeilech.

Since 5765 began on THU, its first weekly sedra was Haazinu. Since 5766 begins on TUE, 5765's last weekly sedra was Nitzavim. Therefore, Vayeilech was not read in 5765, except for the first 13 p'sukim on Shabbat afternoon and on Monday morning, Erev Rosh HaShana. The remaining 17 p'sukim of Vayeilech's total of 30 (shortest in the Torah) were not read during 5765.

Significance? No. Good trivia though. And more importantly, all of the above gives us more knowledge of our calendar, which is part of the spirit of the mitzva of HACHODESH HAZEH LACHEM...

Through a Wide-Angle Lens
This is the first time in over 13 years that an issue of Torah Tidbits spans so many days. This is due to a combination of the Holiday schedule this year, the size of Torah Tidbits, and the availability of our wonderful volunteers, without whom, you would probably not be reading these words.

Usually, the Lead Tidbit presents a picture with a close-up or zoom lens, or occasionally with a "regular" lens. This time, as the title announces, we have the opportunity to use a wide angle lens.

Within a relatively short period of time - we can measure it as the range of this "monster" issue #688 - we complete the 40 day period designated for intensive introspection, T'shuva, and turning over many new leaves. The period intensified as Elul approached Rosh HaShana, and then yielded to Tishrei and the Aseret Y'mei T'shuva. The culmination, of course is Yom Kippur, a serious, somber, but amazingly joyous day, as only can happen when one feels a close relationship with G-d, that includes YIR'A (fear and reverence) and hopefully a large amount of AHAVA - love of G-d, love of Torah and Mitzvot, and love of others, as well.

The mood of Yom Kippur is not allowed to cool, as we are immediately caught up in preparations for the particularly busy holiday of Sukkot. With Sukka to build and decorate, Abra'a Minim to buy and bind, festive meals to prepare for family and guests, perhaps some new clothes for Yom Tov -- we are able to translate our new resolve and commitment to Torah Life from words, thought, and feelings, into action. The fact that the mitzva of Sukka is to Live in it, a mitzva performed with our entire beings, is most significant. Then we celebrate Torah, which is the bottom line of it all. And then, on Shabbat B'reishit, we start to get back to normal, but a better and improved normal, that brings us to new heights.

Yom Kippur Torah & Haftara
Torah reading for YK comes mostly from Parshat Acharei - 34 p'sukim of Vayikra 16 for Shacharit (first Torah) and 30 p'sukim of Vayikra 18 for Mincha. The Maftir (second Torah in the morning) is from Parshat Pinchas. Here's a quick rundown.

Yom Kippur Morning - Two Sifrei Torah, 6 people in the first Torah
The Torah's portion dealing with the Kohen Gadol and the Yom Kippur service in the Beit HaMikdash. It is "repeated" (sort of) in the repetition of the Musaf Amida. Mixed in with the Beit HaMikdash service are some aspects of "our" Yom Kippur — especially the aspect of ATONEMENT.

Kohen - First Aliya 6 p'sukim - 16:1-6
An emotional element is introduced when the Torah tells us that G-d gave the command of Yom Kippur service "after the deaths of Aharon's two sons". We cannot help but be struck by the combination of the Kohen Gadol performing the loftiest of spiritual tasks with the background of personal grief. These feelings are especially powerful as we hear this reading on Yom Kippur morning. Before the Service is described, kohanim in general are warned not to enter the Beit HaMikdash other than when they have tasks to perform there. (It is hard to miss the additional connection to Nadav and Avihu, who entered the Mikdash for the performance of an "improper" task.)

The entire Yom Kippur service, with all of its details, constitutes one mitzva. Aharon is to take a bull as a sin- offering and a ram as a burnt-offering. He is to wear his special garments (the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies and does other YK-specific Avoda).

The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. "From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim.

Levi - Second Aliya - 5 p'sukim - 16:7-11
Lots were cast to determine which of the two (identical) goats was to be offered as a korban and which was sent out alive into the wilderness as the scapegoat.

SDT There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into the Kodshei Kodashim, and the other being sent completely away from the Beit HaMikdash. Ponder this: Both goats were identical.

Shlishi - Third Aliya - 6 p'sukim - 16:12-17
The Kohen Gadol performs all of the duties of the Day, with minimal assistance from other kohanim. The Holy of Holies filled with smoke from the incense offering when the Kohen Gadol entered. The service of Yom Kippur is complex; it is detailed in the repetition of the Musaf Amida on Yom Kippur as well as in the Torah reading.

This next portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel.

His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness" for "minor" offenses, but major sins require that the individual do his own T'shuva. Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement. (Oversimplified, to be sure, but there is a point here.)

R'vi'i - Fourth Aliya - 7 p'sukim - 16:18-24
The description of the Avoda of Yom Kippur continues. The Kohen Gadol continues to process the bloods of the bull and the goat. He then leans on the "scapegoat" and says VIDUI on behalf of all of Israel. There is another change of garments, washing of hands and feet, immersion in a mikve.

Chamishi - Fifth Aliya - 6 p'sukim - 16:25-30
The Torah continues detailing the Yom Kippur service. It concludes with a reiteration of the nature of Yom Kippur day and its rules. The Avoda is an eternal CHOK; on the 10th day of the seventh month we fast (and practice other abstensions) and refrain from Melacha (creative activity, as is forbidden on Shabbat).

For this day will atone for you, to purify yourself from all your sins - before G-d will you be purified.

One commentary took the phrase LIFNEI HASHEM and defined it as it is defined in a different context (specifically with the Arba'a Minim of Sukkot, and other verses). The result is the following statement. If we use this day of Yom Kippur properly, and repent well the sins we have, then we will be purified, AND this will lead to being purified before G-d, meaning in the Beit HaMikdash that will be rebuilt when we "earn" it, so to speak, by proper T'shuva.

Shishi - 6th Aliya - 4 p'sukim - 16:31-34
This last portion of chapter 16 continues with a statement of Yom Kippur. It is the supreme Shabbat for you (us), and you shall "afflict your souls" (i.e. you shall fast) - this is the law for always. (In the time of the Beit HaMikdash - past and future), the process of atonement is facilitated by the Kohen Gadol... this will be a one time a year practice... And he (Aharon) did as G-d had commanded Moshe.

There is a well-known correlation between the number of Aliyot and the sanctity of the day we read the Torah. Minimum number of people called to a Torah reading is three. This is the number for weekdays (Monday and Thursday), public fast days, even Purim and Chanuka. True they are special days, but they are not elevated in sanctity by restrictions of Melacha. Rosh Chodesh and Chol HaMoed are a rung up the Kedusha ladder, as demonstrated by calling four people to the Torah on those days. Yom Tov is higher in Kedusha and we call five people (plus a Maftir). Yom Kippur is higher still, and its regular number of Aliyot is six (plus Maftir). Shabbat has the highest Kedusha and seven are called to the Torah (in addition to the Maftir).

Maftir (2nd Torah) 5 p'sukim, Bamidbar 29:7-11
About the Musaf of Yom Kippur. The other korbanot of YK were dealt with in the reading from the first Torah.

Haftara - 22 p'sukim Yeshayahu 57:14-58:14
The Haftara makes the point that fasting is a hollow observance without it being accompanied by (or leading to) a change for the better in individuals and society. The last two p'sukim of the Haftara are the basis of the "flavor" of Shabbat as shaped by Rabbinic law and custom.

Yom Kippur Mincha
All other Mincha readings are either the "preview" of the coming Parshat HaShavua - Shabbat afternoon - or Va'y'chal - fast day afternoons. This one’s unique.
This last portion of Acharei Mot deals with the forbidden sexual relations and activities. Avoidance of these prohibitions is an essential part of that which is to make the Jew and the Jewish People holy. Thus, an appropriate reading for Yom Kippur.

Kohen - First Aliya - 5 p'sukim - 18:1-5

Levi - Second Aliya 16 p'sukim - 18:6-21 - (longest Aliya of the day)

Shlishi (Maftir) - 9 p'sukim - 18:22-30

Haftara - 48 p'sukim The entire Book of Yonah
Plus... some communities add Micha 7:18-20
The haftara teaches us the famous lesson that repentance is universal, not only Jewish. But the story of non- Jewish T'shuva of the people of Ninvei is meant to inspire us towards our own T'shuva in a meaningful way. We also get a a glimpse into the conflicts felt by the Navi Yonah in his desire to protect the Jewish people from G-d's anger.

BARUCH SHEM K'VOD MALCHUTO VA'ED
The well-known custom on Yom Kippur is to say Baruch Sheim K'vod Malchuto L'Olam Va'ed aloud in the SH'MA, whereas it is usually said quietly.
First of all, the sentence is the only part of Sh'ma that is not from the Torah. For that reason, it is generally said quietly, to distinguish it from the rest of the Biblical passages.

There are two origins attributed to Baruch Sheim. One says that it was Yaakov Avinu's whispered response of thanks to G-d when his sons proclaimed their complete faith and loyalty to G-d with the words: Hear Yisrael, G-d, our G-d, G-d is One.

The other source says that Moshe Rabbeinu "borrowed" it from the angels and taught us to say it. Because the sentence is not originally ours, we modestly whisper it throughout the year. On Yom Kippur, however, when the nature of the day and its prohibitions elevate us spiritually, we resemble angels and only then do we "dare" (so to speak) say Baruch Sheim aloud.

This second origin for Baruch Sheim... seems to fit well with the Yom Kippur practice.

There is, perhaps, another reason why we say Baruch Sheim aloud on Yom Kippur. In the Beit HaMikdash, the sentence Baruch Sheim... was used as the response to a bracha, rather than AMEN. On YK, with its focus on the service in the Beit HaMikdash, we say the sentence aloud. In the repetition of Musaf, we find the description of the response of the people in the Azara (courtyard) to the Explicit Divine Name - they fell to the ground, prostrated themselves and said Baruch Sheim K'vod Mal'chuto L'Olam Va'ed.

One should say Baruch Sheim with deepfelt Kavana, especially at Ne'ila. It is a very powerful six-word statement.

The High & the Low
The repetition of the Yom Kippur Musaf Amida contains two very powerful sections that are said back-to-back. The two sections describe diametrically opposite states of Jewish experience.

The first is the beautiful and detailed description of the Yom Kippur service in the Beit HaMikdash by the Kohein Gadol. Elaborating upon that which was read in the Torah a bit earlier, the Chazan movingly describes the "order of the day", including the multitudes who packed into the courtyard of the Beit HaMikdash to witness the events of the day. The blessing of the Kohen Gadol for a good year for all, the description of his counterance upon emerging from the Holy of Holies, the celebration that followed - all portray the most glorious period of Jewish History.

Immediately thereafter, the text plunges us into a drastically different scene. We read of the Ten Martyrs who died sanctifying G-d's Name. The details are heart-breaking, especially when seen on the backdrop of the previous portion.

Why are these two opposite pictures of Jewish History presented side by side?

On Yom Kippur, says the Rambam, one should picture himself as precariously balanced, so that one mitzva will tip the scale to the good - for himself, his community, all the world. And one sin can, G-d forbid, tip the scale the other way.

The repetition of the Musaf Amida gives us two glimpses into history, but also shows us the possible scenarios of the future. Do we remain faithful to G-d, do we do more mitzvot, do we do the mitzvot better, do we improve the inter- personal relations among Jews. Do we do T'shuva. If so, we will soon reap the benefits of a complete spiritual and physical Jewish Life in Eretz Yisrael. If we take the other path, tragedy and horror await us. The Choice is ours.

Haazinu Stats
53rd of the 54 sedras; 10th of 11 in D'varim
Written on 92 lines in a Sefer Torah, ranks 51st
3 Parshiyot; all open (extra open!)
52 p'sukim - ranks 51st (8th in D'varim)
614 words - ranks 52nd (9th in D'varim)
2326 letters - ranks 52nd (9th in D'varim)
P'sukim are among the shortest in the Torah

MITZVOT
The Chinuch does not count any mitzvot in Ha'azinu; Rambam counts 1 - YAYIN NESECH. This is the only mitzva on Rambam's whole list of 613 mitzvot that the Chinuch does not count

Kohen - First Aliya - 6 p'sukim - 32:1-6
[P>32:1 (43)] Moshe Rabeinu begins his farewell "song" to the People by calling upon the heavens and the earth to be witnesses to what he will be saying. He asks the people (in a very poetic way) to listen well to his words. Moshe tells us that G-d is completely fair and just; it is we who are responsible for "messing things up"

"When I (singluar) call G-d's Name, you (plural, min. 2) praise G-d for His Greatness." From this pasuk we learn that when three people eat together, one calls to the other two to "bless G-d" - ZIMUN (benching m'zuman).
This pasuk is borrowed from here to introduce the Musaf, Mincha, and Ne'ila Amida.

Levi - Second Aliya - 6 p'sukim - 32:7-12
Moshe asks us again to remember the "early history" of this unique nation of Israel and the special ancestors who established for us our close relationship with G-d.

There is no generation gap in real Jewish life; the older generation teaches the new one, the new generation gains by asking questions of their elders and learning from them.

G-d structured the world in parallel to the developing nation of Israel, and granted us special protection and guidance - "like an eagle protects its young..."

SDT The lessons of Torah are compared to dew, rain showers, and down- pours. All water, but different intensities and speeds. So too Torah, for different people. The analogy between Torah and water has many levels.

Shlishi - Third Aliya - 6 p'sukim - 32:13-18
Notwithstanding the protection and nurturing that G-d provided us in the Wilderness, we rebelled. This happened and continues to happen. Moshe's words can be seen as a description of Dor HaMidbar as well as being a poetic prophecy of the people becoming too complacent in Eretz Yisrael and abandoning G-d from their positions of opulence and security.

R'VI'I - Fourth Aliya - 10 p'sukim - 32:19-28
Much of the content of Haazinu is a poetic formulation of ideas previously presented in the book of D'varim.

Moshe tells us that G-d's reaction to our disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He also tell us that there have been several times when G-d had wanted to destroy the People of Israel but did not, so as not to give the nations of the world cause to doubt the power of the "G-d of Israel".

It is striking how similar are the words of reproach and how different the presentation.

Chamishi - Fifth Aliya - 11 p'sukim - 32:29-39
Our challenge is to contemplate the above and understand the many lessons contained in G-d's (and Moshe's) words. The bottom line is that although Israel strays from the proper path, G-d will not abandon us, and He will rally to our side in the face of our enemies. If we would only realize this and appreciate the awesome power of G-d.

Shishi - Sixth Aliya - 4 p'sukim - 32:40-43
In this concluding portion of the song part of Haazinu, we see G-d’s oath and Moshe assurances of G-d's eternal nature and His promise to avenge Israel against the other nations.

Sh'vi'i - Seventh Aliya - 9 p'sukim - 32:-44-52
[P>32:44 (4)] The Torah goes back to the regular columnar format for this last portion of Haazinu.

Moshe, in front of Yehoshua, tells the people to heed the warning of this SHIRA and to keep the Torah, which in turn, will keep them.

An important point that has been oft- repeated in the book of D'varim is this: We did not receive the Land of Israel with "no strings attached". We must always be worthy of holding on to E. Yisrael. Sometimes that reminder is subtle; sometimes it is heavy-handed. Here it's: Take the Torah seriously, because it is the basis upon which we will have a long tenure in the land.

[P>32:48 (5)] G-d then tells Moshe to ascend Har Aravim-Nevo, see the Land from there, and die there, as Aharon had done earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't enter Eretz Yisrael - namely, the incident when Moshe hit the rock rather than speak to it, missing an opportunity to sanctify G-d's name), rather than enter the Land which the People of Israel will enter.

Haftara - 51 p'sukim Shmuel bet 22:1-51
When Haazinu is between Yom Kippur and Sukkot, then this long passage is its haftara. This happens 39.4% of the time. (In other words, more than 60% of the time, Haazinu is Shabbat Shuva and has a different haftara.) This chapter in Shmuel bet is known as the song of David and this is its claim to be matched with the Torah's Song of Haazinu. It is a song of thanksgiving to G-d by David, upon being saved from his enemies and from the hands of Sha'ul. Interestingly, it is one of the rare passages from the Navi that does double duty - it is the haftara of the seventh day of Pesach, when the Torah reading contains the Song of the Sea in B'shalach. (The other time the Song of the Sea is read - Shabbat Parshat B'shalach - the haftara is the other "song" in Navi, the song of Devorah.) In addition to being identified as Songs, these four portions (Shirat HaYam, Haazinu, Shirat D'vorah and Shirat David) are each written in an unusual manner.

Additionally, Rabbi Jacobs (in his "A Haftara Companion) points to a few parallels in the texts of Haazinu and its haftara, e.g. the use of the term TZUR (Rock) for G-d.

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

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

[Perhaps we can understand why Chazal "backed us up" these 8 p'sukim, rather than leaving us just with the portion of the cycle of the Chagim.

First of all, on Chag there are many animals used both for Korbanot and for the dinner table. The two mitzvot included in this opening portion of the Torah reading serve as a reminder that we have rules and regulations that go along with our commandments and permission to use the animals for our own purposes. The "reminder" of Kiddush HaShem and Chilul HaShem, serves us well to focus our SIMCHA in the proper direction and not allow ourselves to get carried away by improper joyful behavior. The final pasuk before the presentation of the Chagim reminds us that all the Holidays are commemorative of the Exodus from Egypt. Now, we are ready to continue with the reading about the Holidays themselves.

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

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

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

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

Chol HaMoed Torah reading Wednesday (day 2), Thursday (day 3), Friday (day 4), Sunday (day 6), and Monday (day 7, Hoshana Rabba), have the "same" Torah reading. One Torah is taken out (in contrast to the two Torahs read from on each day of Chol HaMoed Pesach). Four people are called to the Torah and the same set of p'sukim is read for each of the Aliyot. Each Aliya consists of three p'sukim (the minimum length for an Aliya), comes from Parshat Pinchas, and deals with the Musaf offering of each day.

(In Chutz LaAretz, the Chol HaMoed reading is a bit different, reflecting the concept of S'FEIKA D'YOMA, doubt as to the actual date of a given day.)

No haftara on Chol HaMoed (except on Shabbat). Our Sages did not want to burden the people who had to work during Chol HaMoed with extra shul-time.

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

Maftir is read from a second Torah, from Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the fifth (this year) day of Sukkot.

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

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

On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. This is the only "Parshat HaShavua" that is not read on Shabbat (except in Eretz Yisrael when Simchat Torah falls on Shabbat). Five people are called to the Torah, as on all Yamim Tovim. The sedra is not completed with these 5 Aliyot.

These five portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows everyone to receive an Aliya on Simchat Torah.

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

After V'zot HaBracha (and the Book of D'varim, and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from.

This time, the honor of the Aliya goes to the Chatan B'reishit, for whom will be read the beginning of the Torah. We never finish with the Torah; we begin it as soon as we get to the end. This is the “real” reason for our great joy. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a Chupa is made for this Aliya (customs might vary from shul to shul).

The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat.

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

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

What does Sukkot commemorate?
All holidays - Biblical, Rabbinic, Modern - mark events that occurred on the dates we celebrate the holidays. So too for fast days. Dates are significant. What happened on the 15th of Tishrei? If something (GR"A) then okay, but if not, then what is Sukkot doing specifically at this time of the year and on that date?

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

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

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

According to the Vilna Gaon, after the Sin of the Golden Calf, the Heavenly Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this happened on 15 Tishrei, hence that date for Sukkot, the Sukka reminding us of the Clouds.

Menorat HaMaor says that Sukka is a humbling experience perfect for the Jew who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he accomplished. Sukka brings the Jew out of his complacency and remind him - in the frail Sukka- of G-d's dominion over nature.

Chidushei HaRim says that the reason given by the Torah for Sukka - In order that your generations shall KNOW... KNOWLEDGE can be achieved best (or only) in a sin-free atmosphere, only right after the Yamim Nora'im. A person does not sin unless he is overcome by foolishness. Thus, we are capable of fulfilling the mitzva of Sukka best during the days following Yom Kippur.

Take Rain Seriously
In the box to the right is the text (in the hard copy of TT) of the second bracha of the Amida - every Amida, weekday, Shabbat, Chag. It is known as the bracha of G'VUROT, strengths or powers (of G-d). It is in this bracha that we mention G-d as the Rainmaker, during the rainy season.

From Musaf of Shmini Atzeret (a.k.a. Simchat Torah in Israel, but that might confuse readers in Chutz LaAretz - and even some from here) until Musaf of the first day of Pesach, we say that G-d is (among other things), the MASHIV HARU'ACH UMORID HAGASHEM (MHUH).

An Amida during the rainy season (Shmini Atzeret to Pesach) without any reference to G-d’s role in making the weather is considered fatally flawed, and must be said over.

Specifically, if one omits MHUH from the second bracha of the Amida, AND does not say MORID HATAL either, the Amida must be repeated. In Israel (and in many communities in the Diaspora), where MORID HATAL is said when MHUH is not said, it is considered that G-d’s role as Weather Maker is acknowledged throughout the year.Therefore, if one forgets MHUH, he can assume that he said MORID HATAL and his Amida is not invalid.

Let’s do some fine-tuning. The rule for repeating or not repeating, as above, has another application. If one continues the Amida beyond the second bracha, and then realizes he hadn’t said MHUH, nor MORID HATAL, the person stops cold and starts the Amida over. Not saying MHUH but saying MORID HATAL (by mistake), the person just continues the Amida to its conclusion and “ignores” the omission.

If you remember within the second bracha that you did not say MHUH, then there are two opinions. One opinion is that as soon as one realizes the omission (remember, within the second bracha), he goes back to ATA GIBOR and says from there. Some say that it is only necessary to go back to MHUH, the ATA GIBOR part was said and untainted by the omission.

The other opinion is that one says MHUH wherever the omission was realized, without going back to the beginning of the bracha. But one should say MHUH between phrases, not within one. For example, one can say SOMEICH NOFLIM, MHUH, V’ROFEI CHOLIM, but should not say SOMEICH MHUH NOFLIM. See the phrase-by-phrase layout of the bracha (box).

Furthermore, the last phrase before the ending of the bracha - V’NE-EMAN... must precede the ending, without MHUH interceding. So if one has already said the V’NE-EMAN phrase and then realizes he forgot MHUH, he says MHUH, then repeats V’NE-EMAN... and then concludes with BARUCH...

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

Mitzvot
One (positive) mitzva in B'reishit

Aliya-by-Aliya Sedra Summary
Kohen - First Aliya - 34 p'sukim - 1:1-2:3
This Aliya contains the first account of Creation.
[P>1:1 (5)] The first parsha contains the "summary" statement of Creation (or the first phase of Creation - see further) and the account of Day One.
SDT Baal HaTurim points out that the G'matriya of B'REISHIT BARA is 1116, as is the numeric value of the phrase: B'ROSH HASHANA NIV'RA - on R.H. it (the world) was created. Furthermore, the letters of B'reishit rearrange to spell ALEF B'TISHREI, the first of the month of Tishrei (or B'ALEF TISHREI - on the first of Tishrei- same thing), "confirming" the opinion that the world was created in Tishrei (R. Eliezer), rather than in Nissan, as the other opinion holds (R. Yehoshua).

If we could prove things with G'matriyas and anagrams, then maybe R. Eliezer would “win” the dispute, but as is, the dispute as to when the world was created remains.

“In the beginning, G-d created the Heavens and the Earth. And the Earth...”

Did that happen on day 1 of Creation? Or is something before Day 1 being described? Here is one possible answer. The first two p'sukim of B’reishit describe the totally, exclusively Divine aspect of Creation of Something from Nothing — YEISH MEI'AYIN. Before “B'reishit”, perhaps nothing existed — except G-d. With the Divine Command of B'reishit, everything that now exists came into existence for the first time. All matter, all energy, thoughts, concepts, time — everything. According to this point of view, SHAMAYIM and ARETZ mean everything in the universe.

The first form that all of Creation had was TOHU VAVOHU, chaos. That's the second pasuk. And, this stage of Creation occurred BEFORE Day One. Not on the first day - before the first day. And not a day before, not an instant before nor and eon before. It is pointless speculation to attempt to give a time-frame for the first two p'sukim, because TIME has meaning only in the context of the ordered world that began to take shape on Day 1. No wonder we are not supposed to concern ourselves with what had happened before the world was created!

“And G-d said: Let there be light...”
Thus begins the Torah’s description of Days 1,2,3,4,5,6. And what happened on those days? G-d put everything in order, distinguished one thing from another. It was creation of Something from Something. YEISH MI'YEISH. Forming, shaping. The kind of Creation that we emulate in our lives.
Shabbat B'reishit is a time of rediscovery and re-creation. just like on Pesach and Shavuot when we read of the events of Egyptian slavery and the Exodus on the one and the events of Matan Torah on the other, and we try to put ourselves into the events, to make them fresh, as if today we came out of Egypt, as if the Torahwere given today, so too should we enthusiastically read and hear the description of Creation and put ourselves into the position of discovering G-d through the world and nature that He brought into existence for us. Don't just see things as "once upon a time..." — get excited, because G-d “renews with His Goodness, everyday and always, the Acts of B’reishit”.

Without going into detail, here is a breakdown of the first Aliya for your consideration.

2 p’sukim, as mentioned above, for the first phase of creation. Notwithstanding the argument above that broke these two p’sukim off of the description of the first day (so to speak), they are part of the first PARSHA, together with the creation of Light, etc.

3 p’sukim for Day 1, creation of light, separation of light and darkness, and their being identified as day and night. One KI TOV. The day is called YOM ECHAD rather than RISHON, because RISHON has meaning only if there is a SHENI, which there wasn’t yet.

[P>1:6 (3)] Second Day of Creation. The creation of the Heavens and the separation of the Upper and Lower waters.

[P>1:9 (5)] Third day of Creation which consists of two “sections”. First, two p’sukim for the “gathering of the lower waters” into different areas and the formation of dry land. And the “naming” of Land and Seas. KI TOV. And then the Divine command to the Land to spring forth with vegetation. 3 p’sukim with another KITOV introduce us to the Plant Kingdom.

[P>1:14 (6)] Creation on the 4th day. The Sun, Moon and stars (and other “heavenly bodies”) are placed in their appointed positions and orbits. KI TOV.

[P>1:20 (4)] Continuing... Next comes the Fifth Day, with its account of Animal Kingdom, part one. Swarming insects, fish, birds. KI TOV. And P’RU URVU.

[P>1:24 (8)] Next the largest parsha yet, with the formation of Animal Kingdom, part two. Land animals (most mammals). “Creepy things” probably includes most reptiles as well. KI TOV.

Then comes the formation of human beings, first as a single being both male and female (one explanation of the wording in the parsha) and then separated into two different beings, male and female (but with some “crossing” of characteristics). P’RU URVU. TOV ME’OD. THE sixth day. YOM HASHISHI.

[P>2:1 (3)] This relatively long first Aliya concludes with the 3-pasuk parsha introducing us to Shabbat B’reishit, the day that G-d blessed and sanctified because He “rested” from Creation. We say this parsha in the Friday night Amida, right after the Friday night Amida, and at the Friday night table as the first part of Kiddush. This should tell us how important it is that we learn well (as best as we can) the Torah's account of Creation.

Levi - Second Aliya - 16 p'sukim - 2:4-19
[P>2:4 (37)] Restatement of Creation, focusing on Gan Eden, the formation of Adam, Adam's dominance over Nature, and his first prohibition - eating from the Tree of Knowledge of Good & Evil.

"It is not good that man shall be alone" is explained in different ways, including that only G-d is singular. Man needs to know that as great as he can become, as much as he can accomplish, he is not a god.

All creatures were brought before Adam as "candidates" for partner- to-Adam. None was found suitable, but Adam named them all (as people have done throughout the ages).

In the first account of Creation, Man was the final act of Creation, but not so much the purpose and focus of creation. In this second account, Man is presented as the focus of creation. We must see things both ways in order to maintain a healthy perspective on this world, our role in it, and our responsibilities towards it and all elements of nature.

Shlishi - Third Aliya - 27 p'sukim - 2:20-3:21
The Torah's wording implies that Adam was first created as a combined male-female being, then (still on Day Six) he was physically separated as Adam and Chava, with the command and challenge of recombining spiritually, emotionally, and physically - "and they shall become one flesh".
Next the Torah tells us cryptically of the episodes of the Serpent's enticement of Chava, the eating from the Tree, the punishments for the Serpent, Chava, and finally, Adam. The sin(s) of Adam and Chava are not just personal sins, but more significantly, they help us define and understand (some of) human nature.

[S>3:16 (1)] This one-pasuk parsha consists of G-d's "punishment" (can we call it "redefining") of Chava (woman- kind.

[S>3:17 (5)] And this parsha consists of Adam's "punishment" and G-d's act of Chesed, in clothing the naked. This act is one of the many pointed to in our challenge to emulate G-d's qualities.

Note that the "story" parts of Shlishi and most of R'vi'i are part of one large parsha, but G-d's statements to Adam and Chava, and His kindness to them are slightly isolated in the form of two parshiyot S'tumot, thus calling specific attention to them and the lessons we learn from them.

R'VI'I - Fourth Aliya - 21 p'sukim - 3:22-4:18
[p>3:22 (3)] Expulsion from Gan Eden, also seen as a metaphor for a re-definition of the role of humans in this world and of their (our) relationship with G-d.

[S>4:1 (26)] "Births" of Kayin and Hevel and Kayin's killing of Hevel following the attempt of each to make an offering before G-d. Kayin's punishment and fate. His lineage.

Chamishi - Fifth Aliya - 8 p'sukim - 4:19-26
Story of Lemech, the great-great-great- grand-son of Kayin and his accidental killer. Lemech's two wives were Ada and Tzila.

The Torah mentions more descendants of Kayin and their roles as the "firsts" in various fields of human activity. Yaval (son of Lemech and Ada) was the “first” tent-dwelling animal raiser. His brother Yuval was a musician. Tuval- Kayin (son of Tzila) worked with iron and copper. His sister was Na’ama.

Rashi (quoting B'reishit Rabba) says that she was the wife of No'ach. What is significant about that is that Kayin's line was not completely severed by the Flood. Although we refer to all of man- kind as Bnei No'ach, who descended from Adam through Sheit, on the mother's side there is Na'ama and before her, Kayin.

This portion also contains Lemech's lament for having killed Kayin.

Aliya breakdowns differ from Chumash to Chumash

Shishi - Sixth Aliya - 24 p'sukim - 5:1-24
The lineage from Adam through Sheit (Seth) to No'ach (into the next Aliya) is set down, with the age of the father at the birth of the son, and each person's age at his death. These numbers help us construct the first part of our timeline. Although many sons and daughters are born to this list of patriarchs of the world, only one representative of each generation is named. Some say that only the named individual had the longevity that is recorded; the "average man and woman in the street" lived much shorter lives. Others say that the lifespan of the human was generally much longer before the Flood.

[S>5:1 (5)] This is the Book of the Chronicles of Mankind... Adam and Chava were created. Adam was 130 years old when Sheit was born. He lived another 800 years after Sheit was born, during which time he fathered many sons and daughters. He lived 930 years and then he died.
The wording seems strange, and is repeated with each generation.
[S>5:6 (3)] Sheit was 105 when Enosh was born. He lived another 807 years for a total of 912. Sons and daughters. And he died.
[S>5:9 (3)] Enosh, 90, Keinan + 815 = 905...
[S>5:12 (3)] Keinan, 70, Mahalal'eil, + 840 = 910...
[S>5:15 (3)] Mahalal'eil, 65, Yered, + 830 = 895...
[S>5:18 (3)] Yered, 162, Chanoch, + 800 = 962...
(Yered is the Avis, K2, Buzz Aldrin... of longevity.)
[S>5:21 (4)] Chanoch, 65, M'tushelach, + 300 = 365... Shishi concludes with mention of Chanoch, who was taken from this world (possibly not by death) at the relatively young age of 365.

Sh'vi'i - Seventh Aliya - 16 p'sukim - 5:25-6:8
[S>5:25 (3)] M'tushelach, 187, Lemech, + 782 = 969, the oldest age recorded in the Tanach. According to Tradition, he died immediately prior to the Flood, which was held up for 7 days of mourning.
[S>5:28 (4)] Lemech 182, a son. He named him No'ach (note the different wording for the birth of No'ach)... + 595 = 777.
[S>5:32 (5)] No'ach, 500 (note how much older than previous generations), Sheim, Cham, Yefet.
The Torah now describes the deterioration of society...
[P>6:5 (4)] and G-d's "regret" for having created Man, His decision to destroy the world (almost). No'ach alone found favor in G-d's eyes. Stay tuned for the continuation, next week.
This last 4-pasuk parsha is reread for the Maftir.

Haftara - 31 p'sukim -Yeshayahu 42:5-43:10
Taken from the chapters of Yeshayahu from 40 and up, this haftara is like those of the Seven Haftarot of Consolation read between Tish'a b'Av and Rosh HaShana, and like the haftara of public fast days, as we recently read on Tzom Gedalya. This whole section of Yeshaya contain prophecies of redemption addressed to the Jews in Babylonian exile, but speaking to us today as well.
The haftara speaks of Creation of heavens and earth, just as the sedra does. There are many words and phrases in common.
Here's a thought. Adam and Chava are exiled from Gan Eden, as the people of Israel are exiled from Eretz Yisrael. G-d did not abandon Adam and Chava even in their punishment, nor does He abandon Israel in its disgrace and exile.
Adam's hope for a brighter future was his 10th generation Noi'ach - the sedra ends with, and No'ach found favor in G-d's eyes. The haftara's bright future is echoed by the pasuk, HaShem chafeitz l'maan tzidko, yagdil Torah v'yadir.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 304 (part one) •TORTS
It is stated in Baba Kama 30a, “He who wishes to be pious must fulfill the laws of [the tractates] Nezikin [Damages]. The seriousness with which the halacha views injury to a fellow human being can be observed from the law that states that the Day of Atonement forgives sins committed by man against G-d, but not sins that man commits against his fellow man. The only penance is when the wrongdoer asks the victim for forgiveness and makes adequate compensation. In these lessons I have designated “injury” to mean something done to harm a person; “damage” to mean something done to harm property. I have designated Reuven as the person who causes the injuries and/or damages by himself and/or through his property to Shimon, the person who is injured and/or his property damaged, whether caused intentionally, inadvertently, or accidentally.

Maimonides lists five Torah commandments as the source of the laws of torts. There are thus five types of torts described in these commandments. (1) Commandment #236: Reuven causes the damage or injury; (2) Commandment #237; Reuven’s ox causes damage or injury by goring: (3) Commandment #238: Reuven causes injury by digging a pit into which Shimon and/or his property falls; (4) Commandment #240: Reuven’s ox causes damage “with its tooth” or “with its foot”; (5) Commandment #241: Reuven causes damage by kindling a fire.

In types (2) and (4), it is Reuven’s ox that causes the injury and/or damage. The domain in which the damages are causes is often crucial to ascertain if Reuven is liable to Shimon for the injuries and/or damage.

The Talmud was redacted when people were primarily engaged in agriculture. Therefore one’s animal became the basis for many of the laws of torts caused by one’s property. Reuven’s actions are classified into three categories: (1) the direct cause of the injuries or damages; (2) the indirect cause of the injuries or damages; and (3) the remote cause of the injuries or damages. The domain in which the tort was committed may determine liability. The halacha speaks of riding a horse in public streets. This formulation was used in most Western countries until just a few years ago and is still used in many places in third world countries.

With certain exceptions, halacha presumes that a person is always responsible and liable for his tortuous actions, whether awake or asleep, when they are committed. There may be an exception to the statement that the tortfeasor, Reuven is always responsible for his actions and liable for all injuries and damages caused by him, including accidents. There are two major views as to this exception, one more liberal in construing liability against Reuven and the second holding him strictly liable in most circumstances with only a limited scope of exception. These views follow with a few examples. At times the distinction between the views is blurred and some of the codifiers present overlapping views. Some commentators hold that all intents and purposes the views are essentially the same.

View (I). The first view of exception to liability for causing injury or damages asserts that if the tort was committed entirely accidentally, without any negligence on Reuven’s part in causing the occurrence, then he is not liable. Beth Din will assess each case to determine if there was such an accident. The assessment is carried out as follows: Was Reuven’s conduct similar to that of a person from whom an object was stolen? If Reuven’s conduct did not lead to the theft then he will not be liable if the accident was entirely out of his control. This view does admit that if Reuven’s manner when the accidental occurrence took place was similar to the conduct of a person who loses another’s object, then he is liable since he was somewhat negligent. According to this view Reuven is free of liability only if he did not intend the act that caused the injury or damage. If the act was done intentionally then he is liable even if the damage occurred by accident. Of the classical examples, several deal with Reuven tripping while carrying a jug. Depending on the facts, tripping can be sometimes termed an accident and sometimes almost an accident.

Example (1) Reuven lay down to sleep next to Shimon’s vase that was on the floor and, while sleeping, stretched out his hand and broke the vase; Reuven is liable. If he lay down to sleep next to Shimon who was sleeping and in his sleep Reuven struck Shimon and injured him; Reuven is liable. However, if Reuven fell asleep first and then Shimon lay down next to Reuven, placed his jug there and Reuven while asleep, injured Shimon and broke Shimon’s jug, Reuven is not liable. This is because Shimon’s conduct can be considered negligent while Reuven’s unintended action while sleeping does not subject Reuven to liability.

Example (2) If Shimon sets his jug down in a public street and Reuven, while walking trips over the jug and breaks it. Reuven is not liable for breaking the jug.

Example (3) Reuven trips while carrying a jug and when he is falling with the jug, it falls on Shimon and injures him. Reuven is not liable. Although tripping is somewhat negligent, Shimon might have been more careful to avoid the result.

Example (4) Reuven trips while carrying a jug and when he is falling with the jug it falls on Shimon’s object and damages the object. Reuven is liable. The reason for this is that tripping is a somewhat negligent act. The consequential liability from this differs from the preceding example because in the preceding case Shimon might have been more careful to avoid the result.

Example (5) Reuven falls from a high place such as a roof and lands on Shimon and injures him. Reuven is liable. This holds true only if Reuven falls while an ordinary wind is blowing. However, if Reuven was blown off the roof by an extraordinary strong wind then Reuven is not liable.
IYH we shall discuss View (II) next lesson.

The subject matter of this lesson is more fully discussed in volume X chapter 378 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
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 by Rabbi Asher Meir
Discomfort in the Sukka
The mishna states that if it is raining hard enough to spoil the food, one should leave the sukka (Mishna Sukka 2:9). This is one example of the general rule that one who suffers discomfort in the sukka is exempt, for if the dwelling causes discomfort it is no longer likened to an ordinary dwelling. (See Arukh Hashulchan639:20.) The mishna adds: "This is likened to a servant who comes to pour a drink for his master, and [his master] pours the pitcher in his face."

The commentators explain the likeness as follows: We fulfill the mitzva of sukka as servants who come to do the bidding of our Master, the Holy One blessed be He. If it is raining, we should feel rebuked as though are service is some- how lacking. We should be concerned that we are not performing the mitzva properly and therefore Hashem is not interested in obliging us.

While the mishna only claims a "likeness", the Maharil (a late Rishon) enunciated it as a halakhic rule: one who is compelled to leave the sukka because of untoward weather "shouldn't resent the sukka as he leaves, rather he should leave in a state of subjection like a servant who poured a cup for his master and he poured it in his face," and this ruling is brought down by the Rema on the Shulchan Arukh (OC 639:7).

According to the Maharil, the feeling of subjection of the rejected servant is to be contrasted with resentment. This is not obvious from the mishna; it is just as possible to understand that the natural feeling would be relief at being exempt from the obligation as if the master gave us a day off. However, we do find one other place in the Talmud which condemns resentment at the exemption from sukka.

The gemara at the beginning of Avoda Zara describes how Israel will be favored at the final judgment because of our performance of the mitzvot.
The nations then complain that they weren't given mitzvot to enable them to acquire merit, so Hashem will give them the mitzva of sukka. Yet then He will "take the sun out of its sheath", bringing searing heat on the world; this causes them to leave the sukka in disgust and contempt (ba'at), thus forfeiting their merit.

The gemara objects that they are correct in leaving the sukka, for (as we have just learned) extreme discomfort exempts us from this mitzva! The gemara replies that even when we are exempt, we do not resent the exemption (Avoda Zara 3a-b).

From this we can see that the ideal way to view the performance of the mitzvot is as a unique privilege granted us by God. If we are unable to carry them out we should feel a sense of disappointment and loss. But among lesser attitudes there are two levels:

Many people acknowledge their obligation in the commandments, but view them as a difficult burden. "Es is shver tzu zein a yid", "It's hard to be a Jew". This is an unfortunate attitude (it is said that Rav Moshe Feinstein was very critical of this common expression), but at the very least it captures the idea that we are servants of Hashem.

But some people view the commandments as a right, not a privilege. Like the rebellious nations described in Avoda Zara, they believe they have a right to a favorable judgment and a divine reward. They are willing to exert themselves a bit to obtain this reward, but ultimately they consider it an entitlement. If for some reason they aren't provided an opportunity to earn their reward they respond with resentment and contempt. This is a far worse attitude, for ultimately it makes man into a kind of master, as if the Creator "owes us". With their ruling on rain in the sukka, the Maharil and the Rema remind us that this is the attitude that we must above all avoid.

Rabbi Asher Meir has two wonderful books in print - Meaning in Mitzvot (ask for it at your local s'farim store) and The Jewish Ethicist, available at some bookstores and through the Business Ethics Center of Jerusalem, (02) 632-0222. Both works are highly recommended.

TANACH
SPIRITUAL AND ETHICAL ISSUES IN THE BEREISHIT STORIES by Dr. Meir Tamari
Lot Rejects the Abrahamic Way [2]
"Separate from me please", is Avraham's solution to the quarrel between his herds men and those of Lot. The land was wide open for them and it would have been possible for the wealthy men, uncle and nephew to merely have parted, yet Avraham wants this to be a separation and not merely a parting for technical reasons like the scarcity of water and grazing. Neither was it merely an act of anger or a reaction to an unpleasantness; after all Avraham stresses that they are brothers. This is in keeping with the idea that only where love exists can a rebuke exist; the admonitions, 'tochachot', were administered by Moshe, Israel's shepherd, while Bilaam uttered blessings. There was to be a separation of two life philosophies: the doing of righteousness and justice that is to be the Abrahamic Nation, and Lot's free choice of Sodom. In this final realization of Hashem's command to Avraham, "Go from your country, your birthplace and the home of your father", he separated himself from Lot, the remnant of his father's home. "This behavior is especially to Avraham's credit in view of his constant humility as shown by his words, 'I am only dust and ashes'. Despite his humility, we see that whenever it is necessary to protest against wrong- doing or sin, Avraham speaks out" (Haketav ve Hakabbala). "When one looks to rent or buy a home, one should first investigate the future neighbors and to distance ourselves from the evil ones while drawing close to the righteous" (Rabbeinu Yona, Avot 1:7).

Lot did not do this. Instead he took his flocks and herds and made his way to the cities of the plain of the Jordan, that was then as well watered and as fertile as the trees planted in Gan Eiden and like Egypt the granary of the world. The verse in B'reishit (13: 11) "and Lot traveled East", is usually translated as East from Ai and Bet El where he and Avraham were encamped to Sodom and Gomorrah that lay on the Eastern banks of the Jordan. Chazal teach that he journeyed away from Kedem that is from the Eternal One, by separating himself from Avraham, the beloved of Hashem, saying, "I want neither Avraham nor his G-d". This is not semantics but clearly spelt out by the text. "And Lot lifted up his eyes and saw", this is lust for sexual immorality, even as it is written regarding Potiphar's wife "And she lifted up her eyes upon Yosef", or "And Shechem saw Dinah and took her" (Nazir 23a)]. What did Lot see? He saw Sodom and its people about who the Torah writes that they were evil and sinful before G-d, exceedingly; yet he used the right of first choice given to him by Avraham, to choose Sodom.

"They were evil to each other, [bein adam l'chavero] and sinful sexually [bein adam la Makom]" (Yerushalmi, Sanhedrin 10:3). The people of the generation of the Tower of Bavel were evil against Hashem but loved one another and were kind to each other; therefore they were only punished with dispersion, whereas the people of the cities of the plain had to be totally destroyed. "Rabbi Yehuda says that when the verse mentions 'before G-d', this refers to idolatry and 'exceedingly' refers to their bloodshed and murders. The Rabbis taught, they were evil in monetary dealings, as it is written referring to a lender who is reluctant to lend because of the impending annulment of debts in the impending Shmita year, " And you look with evil on your poor brethren" (D'varim 15:9); furthermore they were sinful sexually, as it is written [Yosef's words of rejection to Potiphars wife], "lest I sin before G-d" (B'reishit 39:9). However, Rabbi Yehuda refers evil to sexual immorality and sin to money, as it is written regarding delayed payment of oaths, "and you will sin" (D'varim 23: 22)" (Sanhedrin 109a).

"One who says, 'What's mine is mine and what's yours is yours, this is a mediocre nature; others say this is the characteristic of Sodom (Avot 5:10). At first glance, this does not seem such a particularly terrible attitude that it should be the nature of Sodom. Such a person is not stealing or damaging others property, all they want is to have what is legally theirs while expecting others to do the same. However, in Judaism that is not sufficient, it is only a mediocre nature or alternatively a midat Sodom. The moral problem lies in their refusal to use their wealth to help others or to shoulder the social costs of assisting the poor, the weak, the old and strangers.

Since Judaism is action orientated, its way of militating against the egoism of Sodom is not left to preaching and moralizing but rather made halakhically mandatory. Furthermore, like in other areas of life it is not left to the individual's choice to be practiced according to his or hers kindness and good nature. Rather, the Bet Din has the obligation to prevent a person from this midat Sodom. "The Gemara has a number of ways of enforcing anti-Sodom behavior. For instance, according to the halakhic dictum of one has a benefit and the other does not have a loss, anyone may fish in the Kinneret even though it belongs to the tribe of Naftali,since the removal of a fish does not constitute a loss to them and is a favor to the others. Similarly, Reuven can use Shimon's empty courtyard or dwelling that he is not in the habit of renting out, provided it is not thereby damaged in any way. There are some opinions that the owner can force him to leave, without being able to claim payment. However, even they agree that to do so is a midat S'dom and Chazal expelled such a person from the camp. One who is able to wave his legal rights in cases of 'one has a benefit while he has no loss', is righteous like the Chafetz Chaim but unlike the people of Sodom" (Daat Torah, Harav Levovitch, Masgiach Yeshivat Mir).

Egoism is the antithesis of the Abrahamic nation: "One who refuses to do his fellow a favor with his wealth, it is doubtful that he is of the descendants of Avraham". Yet Lot settled in Sodom.

This is the 100th installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] A Touch of Wisdom, A Touch of Wit
[5] Guest Dvar Torah for Yom Kippur
[6] Parsha Points to Ponder
[7] Micro Ulpan
[8] Portion from the Portion
[9] 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: When, how, and why do we have to put something between the floor and us when performing the special "korim" (bowing) on Rosh HaShana and Yom Kippur?

A: The gemara (Megila 22b) tells that when Rav arrived in Bavel, he refrained from "falling on his face" during Tachanun as the locals did. One of the gemara's explanations is that there was stone on the floor next to Rav, and, therefore, he was forbidden to fall on his face. (In those days, they bowed down on the floor during Tachanun (see Rivash #412)). The prohibition is found in Vayikra (26:1): "…you shall not place an EVEN MASKIT in your land to prostrate on it." This practice, which was used by idol worshippers, is forbidden (outside the Beit HaMikdash) even when one does so in service of Hashem. Commentaries differ widely on the exact meaning and etymology of EVEN MASKIT, but it applies to any stone floor (Rambam, Avoda Zara 6:6-7). The gemara continues that only Rav had a problem, because he used to prostrate his body fully during Tachanun.

The Mishna Berura (131:40) summarizes the Rama (OC 131:8) and earlier authorities' opinions as follows. The Torah prohibition is only when one is totally prostrated (pishut yadayim v'raglayim = PYR) on a stone floor. The Rabbis instituted prohibitions in situations that are once removed from the Torah prohibition. Thus,one may not do PYR even on a non-stone floor. One may not do KIDA (having one's knees and head on the floor in a crouched position) on a stone floor. Each of these rabbinic prohibitions can be remedied by adding another element of leniency. One is to lean on the side when bowing down. (Many explain that this is the origin of our practice of leaning on our arm during Tachanun (see Beit Yosef, beginning of Orach Chayim 131)). Another is to place something in between the body and the floor.

The Rivash (ibid.) cites R. Sherira, who says that the reason we forbid PYR on any floor is the fear that there is stone underneath. Magen Avraham (131:22) leans toward the following claim: Covering a stone floor with cut grass, as was customary for bowing on Yom Kippur, solves even the Torah-level prohibition. Yet, stone covered by earth is a problem according to R. Sherira, because the connected earth merges with the stone.

Thus, it is not a halachic separation, and PYR is forbidden. In contrast, loose grass is a separate layer, and PYR is permitted. (According to many, any material that is fastened to the floor, e.g. carpet, is not a separation - see Machatzit Hashekel 131:22). However, not all agree that a covering allows one to bow in a way that would otherwise be a Torah prohibition (Sha'ar Hatziyun 131: 44). Note that this concern, which troubled poskim such as the Mishna Berura, no longer applies in our communities. This is because (in places we know of) we do KIDA, not PYR, even on Yom Kippur. Therefore, a separation suffices and no separation is needed for a non-stone floor (see Magen Avraham 131:22).

What counts as stone? Bricks are not considered like stone (Mishna Berura 131:41). However, Shevet HaLevi (I,23) says that marble is like stone. Although one can claim that cement is closer to brick than to stone, Piskei Teshuvot (131:27) cites Rav Elyashiv as saying that it is like stone because of the small rocks it contains.There seems to be ample room for leniency if one does KIDA on a carpet or linoleum that is on top of concrete. However, most people use towels or papers anyway. (Who wants to risk violating a prohibition during Yom Kippur davening?)
Let us end with some further practical notes. The most crucial part of the body to separate from the floor is the head (Rambam, Avoda Zara 6:7; see Piskei Teshuvot, ibid.) If one cannot find something to separate, he can lean to the side on his hand (Mishna Berura 131:40) or spread his talit beneath him (Sha'ar Hatziyun,ibid.)

May we spend Yom Kippur in the Beit Hamikdash, where one may bow even on stone.

Q: Which of the problems with the ARBA'AT HAMINIM (Lulav and Etrog" = 4M) are problems after the first day and which are not?
A: The gemara (Sukka 29b) comments that the mishna implies that each p'sul (disqualification) it lists for a Lulav applies even on "the second day of Yom Tov". It says that a dry Lulav is a problem on the second day because it lacks HADAR (Rashi - doing the mitzva in a sufficiently aesthetic way). But, asks the gemara, why is a stolen Lulav pasul, since the Torah writes the requirement that the 4M be owned by the one performing the mitzva only in regard to the first day? It responds that stolen 4M are pasul because of mitzva haba'a b'aveira (a mitzva that was facilitated by the violation of a transgression). The apparent conclusion from this gemara is that lack of HADAR is a problem throughout Sukkot, whereas matters of ownership are not, when it does not involve an aveira such as stealing.

A later gemara tries to reconcile one Amora's ruling with another's action. According to one account, Rav said that an Etrog that mice nibbled on is pasul. Yet, R. Chanina (believe it or not) bit from an etrog and then used it for 4M, which should be a problem of an etrog that is missing a piece (CHASEIR). The gemara explains that R. Chanina did so on the second day of Sukkot. Regarding the mice, there are two contrary suggestions. One is that Rav said it was pasul because it is particularly unseemly and unfit even on the second day. The other is that the nibbled etrog is sufficiently HADAR and is fit on the second day. From this gemara we see that CHASEIR does not make 4M unfit beyond the first day of Sukkot.
Rambam (Lulav 8:9) seems to posit that the latter gemara supersedes the former and states broadly that any p'sul that is based on a blemish disqualifies 4M only on the first day. The Magid Mishneh (ad loc.) comments that problems related to the identification of the species (e.g. grafted Etrog, Hadas without tripled leaves)or its size item remain a problem. The Shulchan Aruch (Orach Chayim 649:5), whose rulings are accepted by the Sephardic community, accepts the Rambam's opinion.

The Rosh (Sukka 3:3) incorporates both gemarot and says that the only differences between the first day of Sukkot and the rest are borrowed 4M and CHASEIR. Lack of HADAR always renders 4M pasul. He explains that the rabbis extended the p'sul of more central flaws of the species' status even to the days when the mitzva of 4M is only rabbinic. (Why HADAR, which the Torah mentions only in reference to Etrog, is more central than CHASEIR for all species is a good question. However, it is a fact, according to this approach.) The Rama (649:5), who reflects Ashkenazic practice, accepts the Rosh's opinion and disqualifies dry or blighted 4M.The Rama says that in the famous case where the PITAM (the Etrog's "flower") falls off, it is an example of CHASEIR. However, the Mishna Berura (ad loc. :35) cites an opinion that a removed PITAM is a matter of HADAR and is a p'sul throughout Sukkot. He suggests being stringent except where another Etrog is not available.Then one can rely on the combination of the opinions of Rambam, who permits even a non-HADAR, and Rama, who says it a fallen PITAM is only a problem of CHASEIR.

Another interesting machloket is the status of the second day of Sukkot, outside Israel. On one hand, the mitzva of 4M is only rabbinic that day. On the other hand, in most ways we treat the second day as if it might be the first day (most classically, by treating it like Yom Tov). Once again, Rambam is lenient regarding the p'sulim that do not apply on the rest of Sukkot and the Rosh gives it all of the first day's requirements. The Shulchan Aruch and Rama treat it as a doubt (ibid.) and say that if that is all one has, he should take those 4M without a beracha.

Ed. note: Something not covered in this Vebbe Rebbe piece is the distinction between HADAR and M'HUDAR. HADAR, as mentioned in the VR Q&A is part of the definition of an Etrog, and extends to the other three MINIM as well. If an Etrog or Lulav or Hadas or Arava is not a HADAR, it is invalid for the mitzva.

M'HUDAR describes the extra beauty of the Etrog, etc. A M'HUDR is desire- able for the mitzva, but its lack does not disqualify the species in question. Very often, a Rav should be consulted to determine whether an Etrog (or the other MINIM) is kosher or not. An additional question, beyond whether it is acceptable for the mitzva is whether it is a M'HUDAR, or does it lack features that make it M'HUDAR.

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] Candle by Day
Advice is like a drug. We cannot think only in terms of giving it, as most people do; we must consider also how it will be taken by the particular person to whom we are giving it, something which most givers of advice never consider.
From A Candle by Day by Rabbi Shraga Silverstein

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Sefer haChinukh enumerates 2 mitzvot in Vayeilekh. First is Hak-hel, the once- in-7-year gathering of the entire nation, including women and children, in the Temple courtyard, where the King reads the book of D'varim to them. The mitzva of Hak-hel applies only when all Jews are living in their land. The second, the writing of a Sefer Torah, applies only to adult males regardless of where they live.

At first glance, it would appear that both mitzvot derive from the general mitzva of Torah study. This would explain why women are exempt from writing a Torah scroll, as they are, according to most authorities, exempt from Torah study (for its own sake). Why then are they included in the mitzva of Hak-hel which also appears to derive from the mitzva of Torah study? Furthermore, Hak-hel is a time-bound positive mitzva, from which women are generally exempt. On the other hand, the mitzvot of Torah study and, by extension, writing a Torah scroll are not time-bound and yet women are exempt (Kiddushin 34a).

Perhaps there is a connection between a woman's obligation in Hak-hel and the fact that Hak-hel applies only in Eretz Israel. Sefer haChinukh says that failure to participate in Hak-hel carries a very serious punishment since it is a "powerful pillar" of Judaism. Women are unquestionably integral members of the Jewish nation. The Torah is the foundation of all national life in Eretz Israel. It is, therefore, incumbent upon all members of the nation to participate in Hak-hel, which underscores the responsibility and privilege given to Am Israel to practice the Torah in its most natural environment, in Eretz Israel. Hak-hel includes the personal requirement of Torah learning for men (Chagiga 3a), but goes beyond to include the national attachment to Torah and Eretz Israel, which applies also to women.
Chaya Passow , Jerusalem

[4] A Touch of Wisdom, A Touch of Wit
R' Yisrael of Salant was in Vilna when a cholera epidemic swept the country. During the Ten Days of Penitence between Rosh HaShana and Yom Kippur, R' Yisrael instructed all the rabbis in Vilna to announce that no one was to fast that Yom Kippur, because the fasting might weaken the people and make them more susceptible to the disease.

Immediately after Shacharit on Yom Kippur, the shamash pounded on the table and announced, "By order of the rabbis, everyone is required to return home and eat now."

No one moved. Each looked down, not daring to look his friend in the face. Who could eat on Yom Kippur?

R' Yisrael tried to reason with the people, explaining to them that the commandment "to protect one's life" (D'varim 4:16) was more important than any other. Still no one moved.

Finally, R' Yisrael motioned to the shamash, who brought out wine and poured a cup for the rabbi. In a broken voice R' Yisrael recited the required blessing and drank the wine in full public view. Everyone answered "Amen" tearfully, and one by one they slipped away to their own homes to eat.

[5] Yom Kippur's Mystical Challenge by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva, Jerusalem - In Memory of Rav Pesach Moshe b. Ephraim Sprecher, zt''l • 4 Tishrei
In the common perception, Yom Kippur is the ultimate "don't – can't" experience. Don't eat… Don't drink… Can't even wash your face. For most people, Yom Kippur is an ordeal that we have to get through, an exercise in self-denial that is even more constricting than Shabbat.
The long synagogue service and repeated emphasis on guilt and sin make Yom Kippur into a day of awe and anxiety, despair and dread. It certainly does not appear to be a day of celebration. Yet, any number of Yom Kippur laws seem to contradict the somber mood of the day; we enter into the fast by eating a festive meal, dressed in our finest clothes. We recite the "Shehecheyanu" blessing, thanking G-d for allowing us to reach this unique time in the year. We put on the kittel, a white robe, that symbolizes purity and innocence, rather than guilt and punishment. The last Mishna in Ta'anit says: "There is no more joyous day for Israel than Yom Kippur." How are we to understand such an apparent contradiction? Furthermore, Yom Kippur, just like all the other festivals, has the power to cut short, and even entirely cancel, a period of mourning. In the words of the Talmud, the rejoicing of the nation pushes aside the mourning of the individual.

It is written in Vayikra (23:32) "On Yom Kippur, VE'INITEM ET NAFSHOTEICHEM. This is usually translated as, "You shall afflict your souls." However, the word also has another meaning, as we find in reference to the mitzva of bringing the first fruits (Devarim 26:5) "And you shall answer and sing (V'ANITA) before G-d, when you bring the first fruits to the Temple."

Therefore, in the context of Yom Kippur, the phrase VE'INITEM ET NAFSHOTEI- CHEM doesn't have to be translated only as "You shall afflict your souls".

On the one hand, one can't hide the fact that Yom Kippur is spent looking deeply into one's soul, exposing weakness and shortcomings. That certainly causes one to be afraid of being found guilty on the Day of Judgment. But Yom Kippur is also the Day of Atonement, when all sincere Ba'alei T'shuva are guaranteed forgiveness by G-d. It is this most comforting element of Yom Kippur that allows us to rejoice during the festival of forgiveness.

The verb V'INITEM, in addition to meaning that "you shall afflict your souls," can also be translated, "you shall allow your souls to sing". You shall free your soul of all of its usual bodily needs and desires and dedicate a 25-hour period to your soul and to G-d.

Within the comforting embrace of the G-d of love and forgiveness on Yom Kippur, our bodily needs become of almost no account, as our souls take over our bodies, singing to G-d. Yom Kippur is a grand and unique opportunity for every Jew to receive a new beginning in life, a second chance. That's why the Talmud in Ta'anittells us that G-d gave us the second tablets on Yom Kippur, symbolizing that G-d always gives us a second chance to become better human beings.

Judaism is an optimistic and forgiving religion that allows for change and the ability of a person to begin a new relationship with others and with G-d. The prayers of Yom Kippur reflect this perspective. More than ten times, we repeat that this day serves to atone for all our sins, to purify us and restore our holy character, because on Yom Kippur, by attaining repentance and forgiveness, our bond to the Creator is restored and renewed. The crucial message of the day is not just that the opportunity for a clean slate exists, it is how we realize that opportunity.

We do this by concentrating on our soul. All year long there is tension and conflict between body and soul, between the physical, material needs and one's spiritual soul. In virtually all the battles between the forces of the spiritual and the physical, the physical desires win.

We indulge our physical cravings, doing that which feels good, and that which brings us pleasure. On Yom Kippur, the day belongs to the soul, as our physical activities are diminished if not altogether eliminated. The soul, freed of its physical bonds, can now soar upwards, ascending to higher levels of kedusha, where it can express its deepest feelings and emotions. On Yom Kippur, we become like angels, who neither sleep, eat, nor have marital relations. So that we can, for one day out of the year, devote ourselves exclusively to singing the praises of G-d, dressed in white and confident that our true nature, the G-dly soul, is being fulfilled. Such an elevation of the spirit is true inner joy.

The sounding of the shofar at the end of Yom Kippur is directly linked to the shofar blast that once was sounded each half century on the jubilee year. Just as that dramatic shofar blast signaled freedom through a release from debts and an end to physical slavery, so our own shofar blast symbolizes the ability of a Jew to rise above material and physical desires, freeing the soul to bond with G-d. Therefore, let us all accept the challenge to rejoice on Yom Kippur. G'mar Chatima Tova

[6] Parsha Points to Ponder - HAAZINU
1) At the end of last week's Parsha, the Torah relates that Moshe SAID THE WORDS OF THE SONG IN THE EARS OF THE PEOPLE OF ISRAEL UNTIL THEY WERE COMPLETED. (31:30) Why, then, does Parshat Haazinu record that Moshe related the words of the song to the people (32:44) with no mention of it being done in its entirety?

2) Moshe compares the Torah to rain (Matar) in 32:2. What is the symbolism of this comparison?

3) Why does the Torah revert back to Yehoshua's old name, HOSHEA, in this week's Parsha? (32:44)

THESE ARE THE ANSWERS
1) The Malbim answers that Moshe used great wisdom in relating the song to the Jewish people. First, he taught them the song at one time with no breaks, as the Torah recorded at the end of Vayeilech. This would enable the simple meaning of the song to have its maximum impact. Then, as related in this week's Parsha, Moshe reviewed the song again with many breaks to explain the deeper meanings as he went along.
2) The GR"A explains that rain does not always lead to positive results. If someone were to plant something poisonous, then rain would cause that poison to grow. Rain cannot transform the essence of the produce, it just helps it grow. Similarly, Torah can only help transform someone in a positive way if the person has already concluded that he wants his Torah study to accomplish this goal.
3) Eben Ezra teaches that Hoshea was the name which most of Israel was familiar with since Yehoshua was an emergency name given to him before the mission of the spies. So, in the context of his being their new leader, his original name, Hoshea, generated a sense of comfort.

Parsha Points to Ponder is prepared by Rabbi Dov Lipman Mashgiach Ruchani,Yeshivat Yesodei HaTorah in Bet Shemesh,author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",soon to be re-published by Feldheim, ppp@israelcenter.co.il

[7] MicroUlpan
This session of micro-Ulpan is for music lovers. It's about sharps and flats. Whatever they are. Okay, a sharp raises a note by a half-step and a flat lowers a note by a half step. Whatever that means. In Hebrew, there are official words for sharp and flat, and other words that just about everyone uses. Surprised? Sharp is NASEIK (di'ez) and flat is NACHEIT (b'mol).

[8] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@acrcom.net.il
The book of YONA begins with G-d commanding Yona to go to Nineveh to tell them to repent. We would then expect to see Yona going towards Nineveh to do G-d's command. Instead we see him running away. Why?

MALBIM explains that Yona was certain that the people of Nineveh, capital of Assyria, would listen to his prophecy, repent, and then destroy Eretz Yisrael. He ran away from G-d's mission MILIFNEI HASHEM, in order not to be an accomplice to this destruction. Yona cared too much for G-d's nation, Israel, to follow G-d's command.He was willing to sacrifice himself for his people.

DAAT MIKRA gives a different answer. Yona ran away because he did not understand G-d's mercy. For Yona b. AMITAI ( the son of truth) justice could not go together with forgiveness, mercy is truth (just). In verse (4:2) he tells G-d the reason he ran away - "I knew that You are a gracious G-d, and merciful, slow to anger and great in love and repents of the evil." Yona mentions the Divine attributes mentioned in Sh'mot (34:6) but leaves out the word ,nt (truth) from the list. Yona disagrees with G-d's idea of justice. He thinks that those who have sinned should be punished and shouldn't be given an opportunity to do T'SHUVA.

The lesson from the book of YONA is that the world could not survive without G-d's mercy. Even Yona himself is a recipient of G-d's chesed. Yona, a prophet, should have known better then to run away from Hashem. He himself should have been punished immediately and yet G-d gave him many second chances. He sent him many messengers- the wind, the storm, the sailors, the captain, the GORALOT (lots), the male & female fish in order to get Yonah to repent.

Why are all four chapters of the book of Yona read on Yom Kippur at Mincha time? Many commentators such as the Beit Yosef say that the book's theme is T'SHUVA and is read to wake us up to do T'SHUVA before Neila, just before the Gates of Repentance close. But there can be another reason. This book, which shows how Hashem has mercy even on those who don't deserve it, is read as a prayer to Hashem asking him to have mercy on us, and forgive us, even if we don't deserve it.

It is a mitzva to eat on Erev Yom Kippur. In one of your meals you can serve a big fish (to remember Yona being swallowed by a big fish). If you want to be really extravagant you can also serve fish roe (eggs) from salmon or herring since the midrash says that Yona was spit out of a male fish DAG into a female fish DAGA. Her belly was full with eggs which made Yona even more uncomfortable. This is what forced Yona to finally pray to G-d. This Yom Kippur may we all have the proper atmosphere to pray and may our prayers be answered.

Baked Salmon
Marinade for 1 kilo of salmon (6 portions)
6 cloves garlic, minced
1 cup olive oil
1 Tbsp. dried basil
1 Tbsp. salt & black pepper
3 Tbsp. lemon juice & chopped parsley
Put salmon in baking dish and marinate for one hour in refrigerator.
Bake at 375°F (190°C) 35-45 minutes, until easily flaked with fork. (don't over or under cook)

[9] Divrei Menachem
In the Mishna (end of Yoma) Rabbi Akiva declares: "Before whom are you cleansed and who cleanses you?" The answer, of course, is, "Your Father in Heaven". For it is said, "I sprinkled pure water over you" and [it is also said], "G-d is the Mikve (ritual bath) of Israel". The analogy is then given that just as a Mikve purifies the individual, so Hashem purifies Israel.

When an individual is defiled by a dead person, two stages of spiritual purification take place. The first is a sprinkling procedure conducted by a Kohen. The second demands of the individual to completely immerse his body in the Mikve. The first stage is passive. It is as if the impure individual needs shock treatment to stir him back to life. The second procedure is active and it begs Rabbi Akiva's question: "Before whom are you cleansed?"

Rabbi Akiva stresses the active component of the ritual cleansing, even though it is technically the second stage. The dipping is the key element in restoring the individual to his previous state, notes Rabbi Yaakov Ariel. For here the person is pro- active; here he is completely surrounded by pure water, a symbol of G-d's living Torah.

In the days leading up to Yom Kippur, we are called upon, more than ever, to immerse ourselves in the wellsprings of G-d's Torah. Having done so, we are ready to let Hashem sprinkle His blessings upon us. May we be worthy, speedily and in our days.
G'mar Chatima Tova, Menachem Persoff

Towards better Davening and Torah Learning
There is an interesting pronunciation debate on something that appears in Haazinu. There is a big HEI followed by a space and then LAMED prefixed to G-d's name. Although the HEI stands alone in the written text, when read it is considered part of the word. HEI-LAMED-YUD-HEI-VAV-HEI.

Minchat Shai (a very well-respected authority on pronunciation and DIK- DUK) says the HEI/PATACH and the LAMED/SH'VA NACH form the first syllable of the word - HAL. the rest of the word is the regular pronunciation of G-d's name, ADO-NOI. HAL-ADO...

Another authority says that the HEI should be pronounced in its own syllable, and then the LAMED/SH'VA NA is attached to G-d's name. The problem is that a LAMED/SH'VA cannot be followed by a CHATAF-PATACH which is what is under the ALEF of the pronunciation of G-d's name. Maybe it would change to LA, in which case the ALEF falls silent. HA-LADO...

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.

"Inner Sin-Offerings" - Par Kohein Mashiach
Par Kohein Mashiach - "the bullock of the anointed High Priest" was brought by an anointed Kohein Gadol, who made a reasoned but erroneous Halachic decision on the basis of his Torah learning, and thereby inadvertently transgressed a prohibition, which had he done so intentionally, would have subjected him to the penalty of Kareit. The Kohein Gadol's ruling, though mistaken, had to be an honest mistake; it could not be simple carelessness. The Torah says, "If the anointed Kohein (i.e. the Kohen Gadol, the only Kohein who was anointed) will sin, bringing guilt upon the people for the sin that he committed, he shall offer a young bullock, unblemished, to G-d as a sin-offering… (Vayikra 4:3-12). Rashi points out why the Kohein Gadol's sin was so serious. "…when the Kohein Gadol sins, it is the guilt of (all) the people, because they are dependent upon him to effectuate atonement and pray for them (and by sinning, his "atonement-getting ability") became impaired (and therefore he could not succeed in expiating the sins of Am Yisrael). From the time of Aaron, the first Kohein Gadol, it was essential for the new Kohanim Gedolim to be anointed with the Shemen HaMishcha (the holy anointing oil) upon assuming office (Vayikra 21:10 Its manufacture is described in Sh'mot 30:22-25 and elaborated on in K'ritot 5a.). The Gemara reads, "Even a High Priest who is the son of a High Priest must be anointed. How do we know? It is written, 'And the anointed priest that shall be in his stead from among his sons' (Vayikra 6:15). The Torah should have said, 'And the priest that shall be in his stead from among his sons,' why then the 'anointed'? Consequently, it intends to teach us that even the son of a High Priest succeeds to his father's office only if he is anointed… (Horayot 11b). The Gemara explains how they anointed the Kohanim Gedolim; "…in the shape of a chi. R. Menashya ben Gada clarifies, 'In the shape of a GreekX'… Our rabbis taught, (It is written), 'It is like the precious oil… coming down upon the beard, even Aaron's beard… (T'hilim 133:2). Two drops (of oil) like pearls hung from Aaron's beard. R. Papa said, '…when he spoke, they (miraculously) ascended and lodged at the root of his beard. This made Moshe apprehensive. He said, 'Have I, Heaven forefend, made improper use of the Shemen HaMishcha ("by applying too much"? K'ritot 5b, Rashi). A heavenly voice came forth and called out, 'Like the precious oil… like the dew of (Mt.) Hermon… (ibid:3). As the law of improper use of holy objects (Me'ila) does not apply to the dew of Hermon, so too the law is not applicable to the oil on Aaron's beard. Nevertheless, Aaron was still anxious. He said, 'It is possible that Moshe did not sin, but perhaps I have trespassed.' A heavenly voice came forth and said to him, "Behold how good and how pleasant it is for brethren to dwell together in unity' (ibid :1). Just as Moshe is not guilty of Me'ila, you also are not guilty of Me'ila" (Horayot 12a).

"At the time when the Holy Ark was hidden away, they also hid the Shemen HaMishcha, the jar of manna, etc." (Horayot 12a). Radak (R. David Kimchi 1160-1235 CE on II Divrei Hayamim 35:3) quotes a no longer extant Midrash. "Our rabbis of blessed memory said, 'that (Yoshiyahu, the last righteous king of Judah [639 BCE - 608BCE], realizing that the destruction of Bayit Rishon was imminent), gave instructions to hide the Aron (and the oil, the vessel with the manna, etc.)… There was a stone in the western side of the Kodesh HaKodashim and the Ark rested on it…. When Solomon built the First Temple, (Ru'ach HaKodesh revealed to him) that one day it would be destroyed. Therefore, in anticipation, he excavated a place to hide the Aron in winding, hidden tunnels deep below the surface of the earth. The stone upon which the ark rested, covered the opening of that tunnel. Yoshiyahu ordered that the Aron be hidden in the place that Sh'lomo had prepared. '(And he said to the Levites that taught all Israel, that were holy unto the Lord) 'Put the Holy Ark in the (House that Solomon King of Israel did build)…' And they hid the Aron, the staff of Aaron, the jar containing the manna and the Shemen HaMishcha." When the Beit HaMikdash is rebuilt speedily in our time, Eliyahu HaNavi will restore them to us.

The Mishna refers to this Korban (and Par He'elam Davar Shel Tzibur, the "bullock offered for a matter that was hidden from the congregation") as the "bullocks which are to be burnt". These Korbanot fall into the category of Chata'ot Penimi'ot - "inner sin-offerings" - because unlike other Chata'ot, the Kohanim made the blood application inside the Bayit. The Mishna reads, "The bullock(s)… were slaughtered north of the Mizbei'ach and their blood was received in a Kli Shareit (a Mikdash service vessel) in the north and their blood was required to be sprinkled on the Parochet (between the Heichal and the Kodesh HaKodashim and on the Mizbach HaZahav, the golden (incense) altar" inside the Bayit (Z'vachim 5:2).

Rambam elucidates, "…the blood was tossed seven times on the Veil… and (blood) was dabbed on the four "horns" of the Mizbach HaZahav… he starts in the northeast, (proceeds to) the northwest, southwest (and finishes in the) southeast. The anointed Kohein…receives the blood and sprinkles the blood in (the Heichal) but if (he appointed) a common priest (as a surrogate, the Korban) is valid" (Hil. Ma'asei Hakorbanot 5:13-15). The Mishna cautions, "(The lack of) one of these sprinklings impaired (the atonement). The residue of the blood (left in the Kli Shareit) was spilled over the western base of the outer (sacrificial) altar…" A common Kohein removed the Eimurim (inner sacrificial portions) from the animal - salted them and burnt them on the Mizbei'ach. Then they removed the body of the Par from Jerusalem but did not flay the animal. They took the Par to the area where the ashes of the Mizbei'ach were disposed, dismembered it and burnt the pieces. A Zar (non-Kohein) could burn the Par and it may be burnt even at night.

Since Shemen HaMishcha was no longer accessible in the days of Bayit Sheini, they could not anoint the new Kohanim Gedolim. Instead, they were inaugurated by simply being invested with the eight garments of the KG. The newly appointed KG donned the "many garments" and removed them every day for a week. Rashi comments, "…Iknow that (the KG) anointed with the Shemen HaMishcha (is eligible to perform the Yom Kippur Avoda). (However) he who (wears) the "larger number of garments", from whence do we derive that he also is eligible)? Scripture states 'And who shall be con- secrated' (Vayikra 16:32) etc. These are the High Priests who arose from (the time) of Yoshiyahu and afterwards, because in his days, they concealed the cruse of anointing oil." After this 7-day investiture, they accepted the legitimacy of the new Kohein Gadol without question and he could perform all the Avodot required by his office. The prerogatives of the KG who was inaugurated by the 'wearing of the many garments' for seven days differed from those of the anointed KG only in that the Kohanim Gedolim of Bayit Sheini, not being anointed, were barred from bringing the Par Kohein Mashiach. While we have no record that this particular Korban was ever offered, it could not be brought - even in theory - in Bayit Sheini. <to be continued>

Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service

ParshaPix
ParshaPix, regardless of what page(s) they are on are still known as the ParshaPix from page 3. Because that's where they usually are. In this issue, there are ParshaPix on page 4 (Yom Kippur), page 9 (Haazinu), page 10B (Sukkot), and page 46A (B'reishit). [Don't worry too much about this issue; we'll be back to normal, IY"H for TT 689, No'ach.]
The Yom Kippur ParshaPix has three Davka Judaica Graphics - Kol Nidrei (some say that taking out two Torah's to join the Chazan forms a Beit Din for the symbolic nullification of vows that is Kol Nidrei), the Kohein Gadol, and the Yona & the Fish scene.
Then there are two identical goats for the KG to perform a PAYIS on.(Lottery, as in the logo of Mif'al HaPayis.)
Scales weighed down by mitzvot, no wearing leather shoes, a candle that rests over YK for havdala, 5 davenings, 5 prohibitions, and the second set of Luchot which we received on the first YK.

Haazinu has the sky and ground with ears, as in Haazinu HaShamayim and v'tishma HaAretz.
The note is for the Song (Haazinu).
Rain compared to lessons of Torah.
Father answering his son's questions (Ask your father and he will tell you...)
Like an eagle...
Apple of the eye (K'ISHON EINO).
Prohibition of consecrated wine.
Yeshurun (synagogue).
2 unexplained.
Megila for Hester Panim.
Milk and butter, mentioned in the sedra.

Sukkot.
OTO V'ET B'NO (from the Torah reading of the first day).
Symbols of the holidays, but the Shofar is Xed out because in Vayikra 23 we find Zichron T'ru'a, which we take to refer to Shabbat RH when we do not blow the Shofar.
The stork is delivering baby cow, goat, and sheep.
Agricultural scene in lower right for reminders of Pe'ah and Leket which are sandwiched between Shavuot and Rosh HaShana.

And that brings us to the B'reishit ParshaPix.
ON and OFF switches are for Light and Dark. Day 1.
Cloud and wave are for the upper and lower waters. Day 2.
The trees on piece of land. Day 3.
Sun, moon, stars. Day 4.
Lady bug, octopus, fish, bird. Day 5.
Beaver, cat, kangaroo, hippo, boy and girl.
Day 6. Shabbat candles.Shabbat.

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 (NITZ·RH·VAYEILECH) TTriddles:
[1] Moshe, Yehoshua, David, Yehu, Baruch, Yirmiyahu, and who?
[2] Dalet, Ayin, Mem - only 3 of 16 (in a 4WS) without what?
[3] Please my tears in their mouths to us
[4] What mood is 6? (backwards 6)
[5] Bottom of the first, they are repeatedly called upon
[6] Opens with important advice for a happy RH
[7] When a piece of myocard replaces the gastrocnemius
[8] Rain on it would produce oil of vitriol

And the envelope, please...
[1] The key word for this TTriddle's solution is VAYICHTOV, and he wrote. Of the 24 times the word occurs in Tanach, it is followed by the name of a person 10 times. The TTriddle narrowed down to these 10 times to produce a list of the "writers" in the Tanach. Moshe's name occurs 4 times, making him the most prolific writer in Tanach. The other names in the TTriddle occur once each, as does the answer to the TTriddle, MORDECHAI. Notable writers not on this list, because their names do not follow the word VAYICHTOV, include G-d, Who wrote the Aseret HaDibrot on the first set of Luchot.
[2] 4WS (four-word sequence) in this TTriddle is LANU ULVANEINU AD OLAM in D'varim 29:28. There are 11 dots written by Sofrim (and printed in Chumashim) above the letters of LANU ULVANEINU and the AYIN of AD. The DALET of AD and the AYIN and MEM (sofit) of OLAM are the only letters of the 16 that don't have dots above them. The VAV of OLAM is a CHOLAM, so it has a dot above it. And the TROP of OLAM is a KATON, which is made of two dots, one above the other (like a colon and a SH'VA), that are above the LAMED of OLAM.
[3] NA (please), DIM'ATI (my tears), B'FIHEM (in their mouths), LANU (to us). B'FIHEM is the one from Parshat Vayeilech. And now, write for yourselves this Song (Torah), and teach it to Bnei Yisrael, SIMA B'FIHEM - place it in their mouths. The word SIMA occurs only four times in Tanach.
[4] In the hard copy of Torah Tidbits, the TTriddle showed a backwards 6, like this: 6. Apologies for the misleading "translation" in the electronic versions. The word SAS, spelled SIN-SIN, looks like a backwards SHEISH, SHIN-SHIN, with the dots on the letters switching from left to right. So the mood of a backward 6 is HAPPY.
[5] Bottom of the first is a baseball term... but not in this TTriddle. Here the term refers to the end of the first pasuk in the Torah - EIT HASHAMAYIM V'EIT HAARETZ, the Heavens and the Earth. They are repeatedly called upon to be witnesses, included in Parshat Nitzavim, with the offering of Choice between Life and Good on the one hand and Death and Evil on the other.
[6] Here's the happy word again, this time SOS. Back in TTriddle [4], it referred to the occurrences in the sedra. Here it focuses on the opening of the haftara of Nitzavim - SOS (with a VAV) ASIS BASHEM... I will rejoice in G-d... Certainly a good formula for a happy New Year, that our rejoicing should always be L'SHEIM SHAMAYIM, in G-d, in Torah, in Mitzvot.
[7] Myocard refers to the heart muscle. Gastrocnemius is the largest muscle in the calf of the leg. If the former were to replace the latter, we would have a TTriddles-type play-on-words situation described in D'varim 29:18 - KI B'SH'RIRUT LIBI EILECH...
[8] This refers to the description of Sedom-like destruction. GOFRIT VAMELACH S'REIFA KOL ARTZA - fire and brimstone (sulfur) has burned all its soil... When sulfur burns, it combines with oxygen to produce sulfur dioxide (and sulfur oxide). If it rains after the above fire and brimstone, when water mixes with sulfur dioxide, the result is sulfuric acid, a.k.a. oil of vitriol.

This week's TTriddles:
[1] The most significant day for Chag
[2] The symbol stands apart from what it represents
[3] Hamantash turnovers
[4] borrowed by 3 of 5 two days earlier
[5] They were 766, 636, 531, 441, 371, 306, 144, and 79; two not yet
[6] Like major, like minor - almost, and one short
[7] plus two elements from the ParshaPix of Haazinu

Israel Center Miscellany
See website for the "standard" entries of this file.
What follows are the items specific for the current issue.

Place your first day of Yom Tov orders with Schocketino Catering, OU Israel mehadrin hashgacha
Appetizers
Sweet & Sour Meatballs 10NIS
Stuffed Peppers 10NIS
Stuffed Cabbage 12NIS
Gefilte Fish 10NIS
Poached Salmon 15NIS
Salads
Coleslaw 4.50NIS
Potato Salad 4NIS
Red Cabbage Salad 4.50NIS
3 Bean Salad 4.50NIS
Cucumber Salad 4NIS
Main Dishes
Honey Mustard Turkey 16NIS
Sweet & Sour Chicken 15NIS
Chicken in Fruit Sauce 15NIS
Turkey Rolada 18NIS
Italian Style Brisket 22NIS
Side Dishes
Stir Fried Vegetables 6NIS
Carrot Tzimis 6NIS
String Beans Almodine 6NIS
Rice w/ mushrooms & onions 4NIS
Yellow Rice 3NIS
Yerushalmi Kugel 4NIS
Potato Kugel 4NIS
Sweet Noodle Kugel 4NIS
Herbal Potatos 4NIS
Prices are per portion with a minimum order of 4 portions per item Place your orders by Friday morning, October 14, 10:00am with Chaim, 052-855-1538

Torah TidbitsMailbag
To the Editor of Torah Tidbits...
At least before Yom Kippur, we, the members of the Orthodox community should express our gratitude to you and your staff for all that you do for us, both collectively and individually. You have made and continue make a tremendous impact on the Torah lives of all us us.
May Hashem bless you and your family with a year of good health and good fortune.
With gratitude, E

Shalom Phil,
...I send you this message from Dresden, Germany. I’m not sure if you get a lot of messages from Germany, especially from East Germany, but I want you to know that there are also people here who are interested in and listen to your show.
...I visited a friend of mine in Frankfort... we spoke about the Parsha and other topics and I presented thoughts which I had heard on TTA or read in TT, in every second sentence.
I want to thank you personally for the great piece of work you do. It sets me in a Shabbat mood and gives me often the possibility to speak about thoughts you had presented in “Torah Tidbits Audio” or in the written form of “Torah Tidbits.” So I did last Shabbat as we had a Bar Mitzva... a boy who was born in Moldavia celebrated his joyful occasion with his family in the Chabad Synagogue of Dresden. I spoke to him about a topic which I had heard on TTA last year...

NESTO Native English-Speaking Teen Olim
Dear TTreader, NESTOer, and potential NESTOer,
Firstly we would like to thank all of you who participated and contributed to the success of our Erev Limud. And especially to Rabbi David Louis who shared his incredible story and music with us.
In the upcoming chagim and holidays we will invest all of our effort to unify NESTO, by having personal conversations and meetings among the madrichim and chanichim.
Our first pe'ula after Sukkot will take place IY"H on
Tuesday 29 Tishrei, November 1st, 6:30pmin the Israel Center's Teichman Youth Center
May you all have a fulfilling Yom Kippur and a happy Sukkot.

Jr. NESTO is for 7th, 8th, and 9th graders, Sr. NESTO is for 10th, 11th, and 12th graders, BOGRIM is for recent H.S. graduates
The Israel Center's Youth Program for Anglo-Israelis, tel. 566-7787 ext. 247 • fax: 561-7432, Chaim Pelzner, Director, Gili Levanon, Bat Sherut, Partially funded by the Jewish Agency for Israel

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

Please note: When a tiyul is listed as BOOKED - call to be wait listed, and you call, you will be called back if there is a cancellation or when we fix a new date for the same tiyul.

BOOKED - The Association for the Welfare of Israel's Soldiers and the Orthodox Union Israel Center in cooperation with the IDF Rabbanut of the Central Command present -"V'SA'MACHTA B'CHAGECHA" - Enjoy a Simchat Beit HaShoei'va at an Army Base:
WED, October 19th - check-in at the Center 9:15am, BUS 1 - Yehuda Brigade Army Base
WED, October 19th - check-in at the Center 1:15pm, BUS 2 - Etzion Brigade Army Base
SUN, October 23rd - check-in at the Center 1:45pm, BUS 3 - Binyamin Brigade
Music, dancing • Greetings • Light buffet in the Sukka, Distribution of gift packages to soldiers in the field
There is no charge but you are invited to make a donation to the Vaad Lemaan Hachayal to be collected on the buses. Book now! Bookings on a first come first served basis. Call Naomi at the Israel Center: (02) 566-7787, ext 261, Final day for registration is Monday October 10 until 2:00pm, An enjoyable AND meaningful outing for all ages

500 years of Sephardic Life & Culture in the Jewish Quarter - First day of Chol HaMoed • Wednesday, October 19th, This Succot, add a special flavor to your visit to the Jewish Quarter with the Sephardic Educational Center, Program begins at 11:00am at 1 Batey Machessah, Courtyard of the Center, with a film on the Jews of Spain followed by a short discussion with Chaim Azses, Refreshments in the Center's large sukka, Tour the Jewish Quarter and the Sephardic Synagogues with Rabbi Yoseph Benarroch, Register with the Israel Center's Travel Desk(02) 566-7787 ext. 261 or 244, 50NIS per person (non-members 60), People keeping second day can pay in advance and join in

Hamei Yoav Spa - The last Sunday of each month, the spa will be open for women only. Mark your calendar, reserve the dates, sign up with us now. The spa has geyser water that has many pools that flow into each other. And a larger pool that is a joy to bathe in. Their most unusual invigorating showers are reason enough to come. Sunday, October 30th - check in: 3:30pm, leave Center 3:45pmpm, return approx. 10:00pm, 90NIS for members (non-members add 10NIS), Sign up immediately with the Travel Desk, 566 7787 x 261 or 244 (minimum 20 participants)

BOOKED - YERUSHALAYIM HARIM SAVIV LA
Join us on VAV CHESHVAN (Tuesday, Nov. 8th)1:30 to 3:30pm approx. (check-in 1:15pm) for a bus tiyul around the Mountains of Jerusalem with the incomparable guiding of Esther Shlisser - Har Hatzofim, Har Hazeitim, Har Choma,Armon Hanetziv... and more, 50nis/60nis • Sign up immediately, limited to 20 participants

Judea on the Coast - Beer - Boat - Philistines - Olive Oil - Redemption, Guided by Veteran Tour Guide Hughie Auman who specializes in Recreational Educational Tourism
Leave Jerusalem to travel southwest arriving at Ashkelon's famous Carlsberg Brewery, learn about beer and taste this ale • Sail along the coast of Israel's fastest growing city Ashdod Introduce yourselves to the "Philistine Connection" past and present in the "Rare Jewel of a Museum" in Ashdod. At Bnei Darom Olive Oil Visitors Center pick olives to participate in the ancient method of olive oil production. Visit the modern plant and shop in the outlet store. Mincha in the Shul where you will see the scroll and hear the exciting emotional tale of the only Torah to be rescued from Lebanon during the "Operation Peace in the Galilee". Culminate this jam-packed touring day at Nir Galim's Beit Edut which is dedicated to Pre Holocaust Religious Zionism. There, see: Grasping Sho'a-inspired works of art including the famous miniature models of Pre-Holocaust European Synagogues reproduced with matchsticks.
150/170NIS • Bring lunch, drinks available for purchase in Bnei Darom, Weather conditions will determine any changes in itinerary, Tuesday, November 15th, 7:45am (check in) - 7:00pm (approx.), Shulamit's Tiyulim are always treats; come, you will surely enjoy her delicious sweets

MASSA HAMOSHAVOTa unique experience! Following Harav Kook to the Moshavot, Beit HaRav and the Israel Center invite you to trace HaRav Avraham Yitzchak HaKohen Kook zt"l and other Rabanim in their visit to the non-religious Halutzim and Moshavot in the Galil, which took place in 1914. Its aim was to open their hearts one to another. A two-day tour to Hadera, Zichron Yaakov, Rosh Pina, Merhavia, Poria, Kineret, and other Moshavot and an interesting evening panel discussing Religious and non-religious relations (Tue. evening) followed by songs of Naomi Shemer, Guide: Yedidya Sinclair, TUE-WED 27-28 Heshvan • 29-30 NOVcheck-in IC 7:45am Tue. - Ret. Wed. 6pm, Overnight stay in the elegant Mehadrin Kinar Hotel, Tuesday's supper, breakfast and lunch on Wednesday included, All admissions included • 670/700NIS, For registration, call the Israel Center

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.

King Solomon, Jerusalem, valid October 14-27
SUKKOT SPECIAL, 1160NIS per couple, per night, B/B
Weekend - Friday to Sunday - minimum of 2-night stay

Shalom-Plaza Hacienda, valid October 14,15
SHABBAT SPECIALS, 560NIS per couple, per night, H/B

Eden Inn, Zichron Yaakov, valid October 17-26
SUKKOT SPECIAL, 700NIS per couple, per night, H/B
minimum 3 nights

Havat HaBaron, Zichron Yaakov
SUKKOT SPECIAL: Three 3-night packages - Oct. 17-20, 20-23, 23-26
800NIS per couple, per night, H/B

Jerusalem Pearl, valid October 14,15
SHABBAT SPECIAL, 925NIS per couple, F/B

Royal Dead Sea, valid during October
MIDWEEK SPECIAL, 529NIS per couple, per night, H/B

Sheraton, Tiberias, valid October 23-25
SUKKOT 2-night package, 599NIS per couple, per night, B/B
or 799NIS per couple, per night, 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 TT688
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 Yom Kippur through Friday, 2 Cheshvan (WED-FRI, Oct. 12 to Nov. 4)

The Center will be closed on Wednesday, Erev Yom Kippur and on Thursday Yom Kippur 5766, The Center will reopen IY"H on Friday, Oct. 14th with the opening of our annual Arbaa Minim sale - G'MAR CHATIMA TOVA

Friday
The Center will reopen IY"H on Friday, Oct. 14th with the opening of our annual Arbaa Minim sale

Israel Center's Annual Arba'a Minim Sale: Friday, Oct.140, 9:00-13:00, Motza"Sh Oct. 15 19:30-22:30, Sunday, Oct. 16 09:00-22:30, Monday Erev Yom Tov 08:30-12:00 in the garden of the Israel Center, 10% discount for, Israel Center members, Wide selection of Etrogim, Eida Hashgacha, El Arish Lulavim, and sets of mehudar hadasim

Shabbat day
Shabbat Parshat Haazinu - October 15th, 3:15pm • Mincha 4:15pm, Rabbi Eddie Abramson on "Sukkot as the Free Space"

Motza'ei Shabbat, October 15th - Arba Minim Sale

SUN-Thu in the Ganchrow Beis Medrash (first floor), Shiurim in the Beis Medrash will resume IY"H after the Chag. Call to confirm

Sunday, October 16 - N'SHEI LIBRARY 10:30-12:45 - CLOSED
The shiurim of Golda Warhaftig and Tonia Frohwein will resume IY"H after the Chagim
11:00am (men & women) Note: this shiur will take place IY"H, Sun. Oct. 16 & 23, Parshat HaShavua with Shprintzee Herskovits
Sundays 12:30pm • Creative Life Education • Presenter: Aharon Romm - The Master Key to Living (not just Existing)
Note Date and Time of Video Program: Sunday, October 16th, 12:15pm, in the Library (free) - The Ushpizin by Rabbi David Derovan
9:00am-10:30pm - Arba Minim Sale

Monday, Erev Yom Tov, October 17th, 8:30am to noon - 4 Minim Sale

The Center will be closed on Tuesday, October 18, First day of Sukkot - Chag Sameach to all

Wednesday OCT 19
Wednesday, Chol HaMoed, 11:00am: Shiur on Chol HaMoed, Shabbat/Yom Tov, Geshem, Hoshana Raba... with Phil
Wednesday, Chol HaMoed: Two Army Base visits (buses are full), Tiyul of S'fardic Life and Culture in the Jewish Quarter, See tiyul section) Advanced registration required
Wednesday, Chol Hamoed, October 19th, 8:30pm - Tofa'ah - Joyous Sukkot Music & Dancing for women, 25/30NIS - “She who has not been to a Tofa’Simchat Beit HaShoeiva has not seen JOY in her life” fractured quote from Mishna Sukkot

Thursday OCT 20
6:30pm: Simcha Publishing - Wine & Cheese, Meet the Authors in the Sukka
BUYING A HOME IS ISRAEL…WAS NEVER THIS EASY - Remax Vision
Our vision... fulfilling your dream, Free multi-media presentation, Thursday, Oct. 20th (Hol HaMoed), 8:00pm at the Israel Center (Keren Hayesod 22), Kesher Property Management, Israel Homes Program Coordinator, Financing issues – Bank of Jerusalem
For Presentation in US: Dr. Gary Steinman, Tel. 718-278-7676 • Fax: 718-278-0354, dav4601@aol.com, For Presentation in Israel: Alyssa FriedlandTel. (02) 623-0430 • Cell. 054-668-4111alyssa1@bezeqint.net

Friday, October 21st - The Center will be closed on Friday, Chol HaMoed

Shabbat day, October 22
Shabbat Chol HaMoed - October 22nd, 3:15pm • Mincha 4:15pm - Rabbi Binyamin Wolff on "Reflections on Kohelet"

Motza'ei Shabbat Chol HaMoed • October 22nd, 8:30pm
USHPIZIN (the movie)in the SUKKA (of the Israel Center), Festive refreshments, No charge, but limited seating. First come, first served. We will not overcrowd, in Hebrew with English subtitles

Sunday, OCT 23
11:00am (men & women) Parshat HaShavua with Shprintzee Herskovits
Note Date and Time of Video Program: Sunday, October 23rd, 12:15pm, in the Library (free), Sukkot: Regaining Paradise Lost by Rabbi Yehoshua Fass
Sunday, Chol HaMoed: Army Base visit (bus is full)

Leil Hoshana Rabba on Keren HaYesod has never been like this!
The OU Israel Center and Yeshiva University in Israel invite you (men and women) to join in our Hoshana Rabba All Night Learning - Sunday-Monday, October 23-24
8:30pm Rabbi Sholom Gold (Israel Center Wolinetz Family Shul)
9:30pm Rabbi Reuven Aberman (IC Wolinetz Family Shul)
10:30pm Rabbi Meyer Fendel (IC Wolinetz Family Shul)
11:30pm Rabbi Yaakov Moshe Poupko (IC Wolinetz Family Shul)
12:30am Rabbi Eddie Abramson (IC Wolinetz Family Shul)
10:00pm Rabbi Dr. Norman Lamm (Dan Panorama Hotel)
11:00pm Rabbi Meir Goldvicht (Dan Panorama Hotel)
12:00am Rabbi Hershel Shachter (Dan Panorama Hotel)
1:00am Rabbi Dovid Miller (Dan Panorama Hotel)
2:00am Rabbi Kenneth Brander (Israel Center Levmore Family Sukka)
3:00am Rabbi Asaf Bednarsh (IC Levmore Family Sukka)
4:00am Rabbi Binyamin Wolff (IC Levmore Family Sukka)
Separate seating at the shiurim taking place at the Dan Panorama Hotel
Refreshments available in the Dan Panorama Hotel Sukka and the Israel Center Sukka
Rabbi Wolff will be giving two ½-hour shiurim to accommodat ethose who will be leaving for the Kotel at 4:30am. Those who remain to daven at the Center will be able to enjoy both his shiurim
5:00am: Vatikin Davening in the Israel Center's Wolinetz Family Shul - OHEL SHMUEL

Following davening and refreshments on Hoshana Rabba morning, the Israel Center will be closed for the remainder of Monday and all day Tuesday - Shmini Atzeret - Simchat Torah, We will reopen, IY"H on ISRU CHAG, Wednesday, October 26th

Please call the Center to confirm which shiurim will resume right after the Chag, and which will come back to life in the following week. This is especially so for Isru Chag.
Please note: Mincha takes place at 1:20pm sharp throughout the year.

The Torah Video & Lunch (bring your own) takes place on Monday, Tuesday, and Wednesday at 12:30pm. (Occasional addition/change of day.)
The following is a list of Torah Videos for the period following Chag.
WED Oct. 26 Parshat B'reishit - Dr. Avivah Gottlieb Zornberg*
MON Oct. 31 Musical Masterpiece at Massada- At the foot of Massada, the Israeli Philharmonic Orchestra conducted by Zubin Mehta, performed a spectacular concert in honor of Israel's 40th Anniversary.
TUE Nov. 1 TBA
WED Nov. 2 Rabbi David Derovan- "Spiritual Undercurrents in the Generation of the Flood and the Tower of Babel"

* Although Dr. Zornberg's "appearance" on Oct. 26th is on video, the Israel Center and the Avram Silver Jerusalem College for Adults is pleased to announce the return of Parshat HaShavua with Dr. Avivah Gottlieb Zornberg on Mondays at 7:30pm and Wednesdays at 9:00am beginning on October 31st and November 2nd respectively

Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359)and Judy Caspi (054-569-0401), 5:20 - 7:20pm

The Israel Center Video Club (ICVC) usually "meets" on the first Tuesday of the month at 2:00pm and on the third Tuesday at 7:00pm, to view movies with Jewish and/or moral content. Here are the offerings for November...
TUE Nov. 1, 2:00pm - "Fiddler on the Roof" (Replay for the day audience)If you've seen it before... See it again for the first time.
Tuesday, Nov. 15, 7:00pm - "The Man Who Captured Eichmann"Dramatization of the story of the brilliant and daring capture of Adolf Eichmann in Argentina in 1960, starring Robert Duvall as the Nazi war criminal. The film also includes Duvall's presentation of Eichmann's prison cell "explanation" of the atrocities he committed.

Shabbat B'reishit - October 29th, 3:15pm • Mincha 4:15pm - Speaker to be announced, Reminder: We have a shiur EVERY Shabbat afternoon throughout the year

Partial list of resumed shiurim:
Rabbi Chaim Eisen on Wednesdays, Fridays, and Sundays
Dr. Henry Goldblum rejoins Mrs. Pearl Borow and Rabbi Zev Leff on Monday mornings
Sunday mornings return to normal
Rabbis Adler and Gold return to Tuesday morning, as do Dr. Hayim Abramson and Rabbi Eddie Abramson
Women's Beit Midrash on Mondays and Wednesdays
Remember - this is a partial list only. No slight is intended to the teachers not mentioned here. We recommend calling to confirm that a particular class is indeed taking place for the first week or so after the Chagim.
After a hectic and difficult production schedule for Torah Tidbits these last several weeks, we're sort of back to normal on Wednesday and Thursday, November 2,3.
(Can the word normal really ever be used for the wonderful, dedicated, foldaholics who give their all week after week, wielding knives and wearing finger tips to guarantee that over 8200 Torah Tidbits reach their readers weekly.)

Support Group for Caregivers of the Elderly
Children and spouses of the elderly are often put into the role of caregiver - few are prepared for the responsibility. A support group provides a forum to share experiences and feelings, learn how to manage stress and improve skills, while in the process assisting others. It helps set realistic goals and expectations, realizing that certain problems do not have solutions. Our support group will meet once a week for 8 sessions, beginning Thursday, November 3rd. The facilitator will be Miriam Kindler, a social worker working in geriatrics for the past 12 years - both in the US and Israel Call Miriam to join:(02) 653-5347, 054-5-365-332

Sukkot Pull-Outs
The hard copy of TT includes full texts in Hebrew of the following:
PDF files of the Pull-Outs are being sent to those email subscribers who requested PDFs on a weekly basis.
Others can download the PDFs singly from the website. Click on PDF files.

1- Seder Netilat Lulav
(That's what it is called, even though Lulav is only one of the Four Species - it is the most prominent one)
The mitzva of the Four Species (hereafter L&E) is performed while STANDING.
Following is an optional introductory passage to say before performing the mitzva of L&E. This can be said before taking L&E in hand, or while holding the Lulav-Hadasim-Aravot “bundle” (AGUDA) in your right hand and the Etrog in your left, but not yet joining them. Or by holding the Etrog pitma pointing down until after the brachot. Or holding everything and having specific KAVANA to not (yet) fulfill the mitzva.
The mitzva of L&E is to take the four species in hand together. Therefore, one gets ready to do the mitzva by taking the Lulav “bundle” in the right hand and the Etrog in the left, but does not hold them together, and preferably has specifically in mind NOT to fulfill the mitzva YET; then says the bracha (AND Shehechyanu the first time as well), and THEN holds the L&E TOGETHER and UPRIGHT with the intention of fulfilling the mitzva.
After the bracha/brachot and the joining of the L&E, the mitzva is done, but the custom is to wave the L&E in six directions. Keep the L&E upright; hold them close to the chest and then extend your hands forward. With the L&E in front of you, gently shake them. Bring your hands back to your chest. Repeat in the same direction two more times. Now do the same thing three times to the right. Then three times behind you. Try not to turn too much in the direction of the NA’ANU’IM (waving); face front as best as possible and move the L&E in the different directions. Then to the left three times.Then up. Then down. Extend, shake, retract. Extend, shake, retract. Three times in each of the six directions. There are different customs as to the order of these NA'ANU'IM. Another custom is SOUTH, NORTH, EAST, UP, DOWN, WEST

2- Birkat Al Hamichya

3 - Candle lighting for the first night of Sukkot and Shabbat Chol hamoed
Monday, Erev Sukkot, Oct. 17, '05, 4:29pm (J'm)
Ideally, candles should be lit in the Sukka - if it is safe to leave them there. It is not proper to light in the Sukka and then move the candles into the house. If the candles cannot be left in the Sukka, they should be lit in the house.
Candle lighting for Yom Tov really should be done by saying the brachot first and then lighting, but then the match or helper-candle should be put down on a safe surface and not extinguished by the woman who lit candles. Covering the eyes is not necessary when
lighting this way. A woman who prefers to light Yom Tov candles the same way she lights Shabbat candles (light, cover eyes, brachot) may do so, when lighting at "candle lighting time", rather than at night. If one lights at night (before the meal), which is allowed on Yom Tov that is not Shabbat, then the flame used must be taken from a pre-existing flame (meaning, no striking a match), brachot should be said first and then the candles are lit.

Erev Shabbat Chol HaMoed, Oct. 21, 4:25pm - Regular Shabbat candle lighting procedure. Preferably in the Sukka, as above

4 - Blessing the Children

5 - Kiddush for first night and Daytime of Sukkot

6 - Upon entering the Sukka - full text of what to say to invite the Ushpizin in
a general invitation to all seven USHPIZIN (spiritual guests). It is followed by the specific invitation to the day’s “special guest”, along with the other six guests. There are two opinions as to the order of the Ushpizin. Some put them in (almost) chronological order: Avraham, Yitzchak, Yaakov, Yosef, Moshe, Aharon, David. Others, based on Kabalistic considerations list them as we have, with Moshe and Aharon before Yosef.

7 - Hoshanot
Except for Shabbat, a Torah is taken from the Aron to the Bima, the Aron remains open.
For your information...
Because of the LO AD”U ROSH rule of our fixed Calendar, neither the first day of Rosh Hashana nor the first day of Sukkot (nor Simchat Torah) can fall on a Sunday, Wednesday, or Friday. Hence, there are four possible days of the week on which Sukkot can begin.
Each possibility produces a slightly different order and arrangement of Hoshanot. This sheet is made for 5766 and other years like it - namely, when Rosh HaShana is Tuesday-Wednesday.
Hoshanot are commemorative of the Hakafot around the Mizbei'ach in the Beit HaMikdash on the days of Sukkot. Therefore, it might be suggested that our Hoshanot combine a Korban-like practice with prayer, as expressed in the pasuk in Hallel (T'hilim 116:17): To You I will sacrifice a Thanksgiving Offering, and in G-d's name I will call.
The G'matriya of this pauk is 1176 - the same as: HOSHANA L'MAANCHA ELOKEINU, HOSHANA

8 - Shir Shel HaYom
According to MINHAG YERUSHALAYIM, which is largely based on the opinions of the Vilna Gaon, the regular Psalms of the Day are not said during Sukkot (and other Holidays), but rather there are special Psalms for each day of the CHAG. Although the Psalm for the Chag replaces the regular Psalm of the day, the Psalm for Shabbat supersedes that of Chag.
Here is the set of T'hilim chapters for Sukkot this year. Even if you (and/or your shul) say the regular SHIR SHEL HAYOM (for the days of the week), you might want to add the special Psalms of the day.
After the Psalm of the Day (either or both), we say L'DAVID (Psalm 27), as we have been doing since the first of Elul. It is said until and including Hoshana Rabba (GR"A minhag is not to say it, but many among those who follow Minhag Yerushalayim, do say it).
For those who follow Minhag Yerushalayim and say only the special Psalms for each day of Sukkot instead of the "regular" Psalms for the day of the week, it is recommended that you do the following. At some point (perhaps right after the Shir for the day of Sukkot), say aloud, "HaYom Yom _______ b'Shabbat. Fill in the blank with the day of the week - Rishon, Sheini, Sh'lishi... This is one of the ways we fulfill the mitzva of ZACHOR ET YOM HASHABBAT L'KAD'SHO, every day of the week. Since Min.Yer. does not say the Psalm of the day, this is important to do.

9 - Candle lighting, kiddush & hakafot for Simchat Torah

10 - Kiddush for night and day of Shabbat Chol Hamoed

11 - Havdala for Motzaei Yom Tov and Shabbat

12 - Birkat Hachodesh for the Year 5766
The full handout for the months of 5766 is also sent as a PDF to the TT-PDF people, and is available under PDF files on the website.
Following is the English text of the Months Chart
We bench Rosh Chodesh as a commemoration of the practice in the time of the Sanhedrin (past AND future) of proclaiming Rosh Chodesh based on the testimony of eye-witnesses who saw the “first visibility of the lunar crescent”. We pray for a good month, announce the Molad (the instant of the new moon), and announce the day(s) of the upcoming Rosh Chodesh. The introductory passage is modified for this monthly use from a prayer composed by RAV, as mentioned in the Gemara (Brachot 16:), originally intended by its author for daily use.
Notice that among the requests for a "LIFE OF...", we ask for YIR'AT SHAMAYIM twice. In the Gemara's version of this prayer, it appears only once (the second of our two). However, we can explain its appearance twice. The first time, it is linked with "fear of sin", fear of punishment. This is the basic level of YIR'AT SHAMAYIM, a feeling motivated by YIR'A, fear. The second time we ask, it is paired with AHAVAT TORAH, love of Torah. This is a higher level of YIR'AT SHAMAYIM, better translated (perhaps) as REVERENCE for G-d, this time motivated by love. When our YIR'AT SHAMAYIM reaches that exalted level, then we can ask for a "life that G-d will fulfill the requests of our hearts to the good".
Another explanation of our asking twice is that after asking the first time, we ask G-d for wealth and honor. A person so blessed, would need to ask for YIR'AT SHAMAYIM again, since wealth and honor are two things that lead a person to the arrogant feeling of self-accomplishment. It is "easy" to achieve YIR'AT SHAMAYIM when one is poor; the humility that usually accompanies poverty helps one achieve Fear of G-d. With wealth and honor, we need to ask for YIR'AT SHAMAYIM again.

The Molad
The Tradition is to announce the Molad in Jerusalem Solar Time. In the chart below you will find the (suggested) wording for the announcement of the Molad. This time is used by Jews all over the world for Rosh Chodesh Benching, without adjusting for time zones or daylight savings time. The chart below has four additional times of the Molad, for your further edification. From right to left, after the name of the month is the average Molad in Rambam’s notation. This is the same time as the one we announce, but it differs in form in two ways.
Rather than midnight being the “zero hour”, Rambam uses the previous 6:00pm as his starting point for the day. Furthermore, Rambam does not use minutes in his notation. Rather than an hour having 60 minutes and a minute having 18 chalakim (each cheilek - part - being 33 seconds). Rambam uses 1080 chalakim in an hour (that’s 60x18). Remember: The announced molad and the Rambam's notation are the same time, just expressed differently. Let's take Cheshvan below as an example. The molad is Tuesday night, 23h 32m 13p. 32 minutes is 576 chalakim. Add 13 and the total chalakim is 589 which is TAV-KUF-PEI-TET in Hebrew letters. 23 hours of Tuesday is 5 hours into Wednesday, starting at 6:00pm (Tuesday evening). So in Rambam notation, TUE 23h is DALET (that's Wednesday) 5 hours, or HEI in Hebrew. Note that what we call TUE night is often referred to as LEIL R'VI'I.
The next box to the left is the same time, but expressed as D h m p and (clock time). To convert the Molad to local Israeli time (known as European time or Cairo horizon), we subtract 21 minutes (on average) in the winter and add 39 minutes during Summer Time. Unlike the “Traditional” Molad time and Rambam’s notation (which do not get adjusted), the clock time in parentheses can (and should) be adjusted to your time zone (for informational purposes only — remember that the announcement of the Molad at Rosh Chodesh Benching is the same all over the Jewish World), by adding or subtracting the number of hours you are different from Israel. And the time is also adjusted for Daylight Savings Time. (But don’t change the “announcement time”.)
The box on the far left is the Actual Molad (astronomical). It differs from the average time partly because of Kepler’s Second Law of Planetary Motion (really it’s G-d’s Law of Planetary Motion, discovered by Kepler), which explains why the length of time from one Molad to the next is not always the same (as it is in the calculation of the Molad we use in our fixed calendar). The actual time of the Molad is not used for any halachic purpose today, but in the time of the Sanhedrin - may it be restored speedily in our time - it will be used to help determine the time of the first visibility of the lunar crescent, which in turn will be used by the Sanhedrin committee for Kidush HaChodesh, to know if and when to await witnesses.
Generally, AV HARACHAMIM is not said when we bench Rosh Chodesh, so continue with ASHREI (in your siddur). On the two SHABBATOT MEVORCHIM during the OMER (for IYAR and SIVAN) we DO say AV HARACHAMIM (even if there is a person present who would usually "knock out" AV HARACHAMIM. And even if there is a BRIT MILA in the shul on that day.) When we bench Rosh Chodesh Menachem Av, some say AV HARACHAMIM, some don't say it. The opinion of the GR"A is not to say AV HARACHAMIM when we bench Rosh Chodesh (even during the Omer), except for Shabbat M’vorchim Menachem Av.

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
Harvey Wolinetz, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center

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