Shabbat Parshat Chayei Sara (m’vorchim)
November 17-18, '06, 27 MarCheshvan 5767

Bruchim Haba'im to Rabbi Tzvi Hersh & Chavi Weinreb, Executive Vice President, Orthodox Union and the Advance Guard of the OU Convention Staff

This Shabbat is the 57th day (of 355) and the ninth Shabbat (of 51) of 5767

VAYEITZEI YAAKOV LASU'ACH BASADEH LIFNOT AREV... (B’reishit 24:63)

HALACHIC TIMES
Ranges are FRI-FRI • 26 Cheshvan - 3 Kislev • (Nov 17-24)
Earliest Talit & T'filin - 5:16-5:22am
Sunrise - 6:09-6:15am
Sof Z'man K' Sh'ma - 8:46-8:50am (8:00-8:03am)
Sof Z'man T'fila - 9:38-9:42am (9:08-9:10am)
Chatzot (halachic noon) - 11:24-11:26am
Mincha Gedola (earliest Mincha) - 11:54-11:56am
Plag Mincha - 3:33-3:31pm
Sunset - 4:44-4:41 (4:39-4:36pm)
Note: When Israel switches to Summer time (DST), we include in the Candle lighting chart the earliest time one may light candles, in addition to the "official" time to light. This is useful to those who "take Shabbat early"

Candle lighting and Havdala - Standard (winter) time,
Correct for TT 740 • Rabbeinu Tam (J'm) - 5:53pm
4:04pm Jerusalem 5:16pm
4:19pm Raanana 5:17pm
4:19pm Beit Shemesh 5:17pm
4:19pm Netanya 5:17pm
4:20pm Rehovot 5:18pm
4:00pm Petach Tikva 5:17pm
4:19pm Modi'in 5:17pm
4:21pm Be'er Sheva 5:19pm
4:18pm Gush Etzion 5:17pm
4:19pm Ginot Shomron 5:17pm
4:04pm Maale Adumim 5:16pm
4:19pm K4 & Hevron 5:17pm
4:05pm Tzfat 5:13pm
Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute.

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...
This Shabbat, we bench and announce Rosh Chodesh Kislev, which will be Tuesday and Wednesday. "Usually", there is only one day R"Ch for Kislev, since Cheshvan "usually" has only 29 days. In a "full" year (when there are 355 or 385 days between one Rosh HaShana and the next), Cheshvan will have a 30th day and R"Ch Kislev will be two days.
Cheshvan regularly has 29 days. How often does it have a 30th day (as it does this year)? Almost 45% of the time.

ROSH CHODESH KISLEV YIH-YEH B'YOM SH'LISHI UVYOM R'VI'I HABA
ALEINU V'AL KOL YISRA'EL L'TOVA:

The molad is SUN 8:21:7 (8:00am Isr.) which is announced as follows:

HAMOLAD YIH-YEH LEIL SHLISHI CHAMEISH DAKOT USH’MONA CHALAKIM
ACHAREI TEISHA

In Rambam notation: Sunday 14: 385
Actual molad: SUN 7:14am Israel time

Chayei Sara is Shabbat M'vorchim Cheshvan 68% of the time. Specifically, when Rosh HaShana is Monday, Tuesday, or Shabbat. 32% of the time, RH is Thursday and Tol'dot is M'vorchim (Machar Chodesh)

Say it clearly... and mean it
Avraham sends Eliezer on a vital mission: to find a wife for Yitzchak. When he gets to the spring near Aram Naharayim towards evening, he realizes that he does not have a plan as to how to fulfill he task. He turns to G-d and asks for kindness to his master Avraham. Eliezer now has a plan. He will ask the girls who come to the spring to draw water, for a drink. The one that will give him a drink and also offer to water his camels - that's the one for Yitzchak. Okay, we all know that. And we also know that Rivka shows up even before Eliezer's words are finished. And we know that she became Rivka Imeinu. But...
The Gemara says that even though Eliezer did not "ask" properly, he was answered well. With his plan, he could have gotten an inappropriate shiduch for Yitzchak, but G-d sent him the right girl. Rambam takes this criticism of Eliezer one significant step further. In the Laws of Idolatry, Rambam discusses various (forbidden) occult arts, including omens and "signs". His example of "setting signs" is saying that if such- and-such happens, then I will do something... like Eliezer, servant of Avraham did. Rambam seems to consider Eliezer's act as forbidden, not just a little off. Commentaries disagree with the Rambam and point to several factors in Eliezer's action that combine to make it acceptable behavior. First, he calls upon G-d for kindness and help. Second, his choice of a sign is not arbitrary, but a test of Chesed, kindness, a trait that fits with the kind of person that Avraham would choose for Yitzchak. Giving a stranger is one thing, but watering ten thirsty camels is quite another. She also offers hospitality to Eliezer and his retinue. And even when he sees Rivka doing exactly what he said in his plea to G-d, the Torah tells us that he was not sure this was the right girl until he found out that she was from Avraham's family.
A pretty good test of character, yet he still could have ended up with the wrong girl.
There is an old joke (which gave rise to a whole genre of jokes) about a genie granting the wish of a candy store owner (the old type with a soda fountain) for a vacation, including that the genie would mind the store until the owner's return. A customer came in and said: "Make me a malted" To which the genie answered: "Puff, you are a malted". Not exactly what the customer had in mind, becoming a malted rather than being served one. But that's what happens when a person does not ask or speak clearly and properly. Yiftach got into trouble for making a poorly-worded promise. Yaakov Avinu said something he definitely didn't mean to Lavan, which resulted in an untimely death of Rachel. Reuven, Moshe Rabeinu, and others said things they didn't exactly mean - and they are criticized for their words.
On the other hand, there is a concept in the realm of Nedarim (promises, oaths, vows) that it is important to know what a person had in mind when he said what he said. The binding nature of the promise depends on it; whether hatarat nedarim is possible depends on it; whether the neder is even considered a real neder or not, depends upon what the person said AND what he meant.
Bottom line (for here in this issue of Torah Tidbits only - the topic itself needs a lot more extensive treatment): One should think before he speaks, think again before he speaks, say things clearly, say what you mean and mean what you say. Whether or not Eliezer acted properly or not, we have a special lesson to learn from him.

Chayei Sara STATS
5th of the Torah's 54 sedras; 5th of 12 in B'reishit
Written on 171 lines in a Sefer Torah, rank 37th
4 Parshiyot; 3 open, 1 closed
105 p'sukim - ranks 32nd (11th in B'reishit)
same as D'varim (which is longer)
1402 words - ranks 37th (11th in B'reishit)
5314 letters - ranks 36th (11th in B'reishit)
Shorter than average p'sukim

MITZVOT
None of Taryag are counted from Chayei Sara

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

Kohen - First Aliya - 16 p'sukim - 23:1-16
[P> 23:1 (20)] The parsha begins by telling us that Sara died in Kiryat Arba, which is Hevron. But first it tells us that she lived a full, long life of 127 years.
SDT: With the last theme of Vayeira being the AKEIDA, the juxtaposition of Sara's death supports our Tradition that Sara died as a result of the Akeida. The Midrash says that the Satan informed Sara about what Avraham was intending to do with Yitzchak, when they went towards Har HaMoriah. The shock was too great for an old woman, and she died. Some commentaries give an interesting twist to this episode. They say that Sara expired, not from fear that Avraham would offer Yitzchak as a Korban, but rather that he might not! She remembered Avraham's reaction when she told him to banish Yishmael (and Hagar). She was afraid that Avraham's love and kindness towards Yitzchak would prevent him from carrying out G-d's command, and that Avraham would thus fail this ultimate test. When she saw (or heard) that Avraham was returning with Yitzchak still alive, she thought her fears were realized and she died.
Avraham comes (some say from the Akeida, that is from Har HaMoriah; some say from Be'er Sheva; either way, it was apparently to Hevron that he came) to eulogize Sara and to cry for her.
SDT: V’LIVKOTAH, and to cry for her, is written with a small KAF. Some take this as a reminder that the crying was "small" since Sara had lived such a long life (Baal HaTurim). There is more crying when a person dies young. Some say that the KAF points to the 20 in the way that the Torah tells us how old she was when she died: 100 years and 20 years and 7 years. Others say that the small KAF allows us to reread the word with regular-sized letters only to obtain a different understanding, on a REMEZ (hint) level. And Avraham came to eulogize Sara UL-VITAH, and her daughter. This correlates with the opinions that Avraham and Sara had a daughter, but she died when Sara did. (Some say that her name was BAKOL.) Not everyone agrees.
Avraham next makes the arrangements for providing a suitable place to bury Sara. (There is a Tradition that Avraham was aware of the burial place of Adam and Chava, and that is the piece of land he was interested in.) He turns to the people of CHEIT, one of whom is known as EFRON. They all exchange niceties and the people offer Avraham any land he wants. He insists on paying and that is what he does for the field and cave of Machpela.
Pirkei Avot made famous that Avraham was tested 10 times. But we are not told what the ten tests are. And there different opinions as to which of Avraham's experiences are considered tests of his faith. Most lists of the 10 end with the Akeida, as implied from the p'sukim themselves. Rabeinu Yona finds a test after the Akeida - Avraham's experience in providing a burial place for Sara. What was so difficult about that, that it should qualify as a test of faith - especially after the Akeida? Perhaps the answer lies in the fact that after the Akeida, Avraham still had a couple of difficult things to go through. Wasn't the Akeida and everything that preceded it enough? No, not finished yet. This can test a person, some- times, more than terrible trials and tribulations.
Surviving the Holocaust did not guarantee a person that he would have an easy life from then on. Some were blessed with trouble-free lives after their terrible ordeals, but most had many more difficulties to face in the years to come.
We do not know how G-d works. Why must we suffer trials and tribulations in this world? It has something to do with making us better people. With challenging us. With testing us. With preparing our souls for the World of Truth. And probably a lot more.
There is another approach to answer the same question. Eulogizing his wife, acquiring a burial place, finding a "shiduch" for Yitzchak - even remarrying Hagar (Ketura) are all "regular", mundane experiences. Can one who spoke repeatedly to G-d, ascended Har HaMori'ah, had a special relationship with G-d - can such a person return to being a "normal" human being? This too is a test, and Avraham passed with flying colors. These commentaries point to the pasuk, "And Avraham return to the lads..." as an indication that he was able to "come back down to earth".
SDT: If a father insists that his son marry or not marry a particular woman, the son is not duty-bound to listen to his father. Meshech Chochma says that we learn this from the fact that Avraham gave instructions and administered an oath to Eliezer about a wife for Yitzchak, but did not command Yitzchak himself on the matter.

Levi - Second Aliya - 13 p'sukim - 23:17-24:9
The field, cave, trees, etc. become the lawful possessions of Avraham, after which he buries Sara.
[S> 24:1 (67)] Avraham is now at an advanced age and has been blessed greatly by G-d. ‘And “G-d blessed Avraham BAKOL”, with everything.
The word BAKOL screams out for explanation. And, sure enough, there are many suggestions as to what this extra blessing of BAKOL is. (Everytime we say Birkat HaMazon, we ask G-d to bless us as He blessed our forefathers - BAKOL... Mikol and Kol are terms associated with Yitzchak and Yaakov.)
The numeric value of BAKOL 52, the same as BEN, son. This alludes to the ultimate blessing that Avraham received - his son Yitzchak.
R. Meir says that Avraham was blessed by not having a daughter. In Avraham's time and in his unique circumstances, who would she have married? What would have happened to her? In this case it was a bracha not to have had a daughter.
On the other hand... R. Yehuda says that Avraham's extra blessing was that he DID have a daughter. There is even an opinion that his daughter's name was BAKOL.
Rabbi Eliezer HaModai says that Avraham was blessed with the art/skill/power of astrology and that he was consulted by noblemen from far and wide. (Even when G-d told Avraham that he would have a child, Avraham resisted because he had seen in the stars that he was not going to have children. G-d "explained" to Avraham that it is possible to rise above one's "mazal", and in fact, that is the special quality of the nation that will come from him. EIN MAZAL L’YISRAEL. Ibn Ezra says in the name of our Sages z"l, true, but only as long as they keep the Torah.)
R. Shimon bar Yochai says that Avraham had a precious stone with curative powers that would heal all who gazed upon it.
These last two opinions identify BAKOL as Avraham's prominent position in the world. This fits with his role as "father of many nations".
Some suggest that Eisav's not sinning (until Avraham died) and Yishmael's repentance, both during Avraham's lifetime are the extra blessings.
There are still other explanations.
From the variety of explanations of BAKOL, it is quite clear that Avraham's unique status as the one who restored belief in One G-d to the world did not go unrewarded. We can see in this list of blessings, all the different kinds of blessings that can be ours, the spiritual heirs of Avraham Avinu.
The one major task remaining, which will forge the next vital link in what promises to be a great people and a great Chain of Tradition, is finding a suitable "shidduch" for Yitzchak. Everything now will depend upon Yitzchak. However great Avraham was, unless there is "solid" continuity, all will be lost. To this end, Avraham calls upon Eliezer to swear that he will faithfully carry out his task, that he will return to Avraham's family and hometown, and find a wife for Yitzchak there. And that Yitzchak is not to leave Eretz Yisrael (having been consecrated on the Mizbei'ach during the Akeida).

Shlishi - Third Aliya - 17 p'sukim - 24:10-26
Eliezer (who is exclusively referred to as "The Servant" or "The Man", as opposed to by name - his name never appears in Parshat Chayei Sara, where we would have considered him a major personality) takes ten camels laden with a splendid assortment of goods and, travels to Avraham's hometown. Upon arrival, he ties the camels up near the well (and spring), towards evening, at the time that the local girls come to draw water. He asks G-d to be kind to his master Avraham. Eliezer asks for a sign - the girl who will offer him drink and also for his camels, she will be the one sent by G-d. Almost before he finished speaking, Rivka bat Betu'el of Avraham's family arrives on the scene with her water container on her shoulder. Eliezer runs to her and asks for a bit of water. She immediately gives him his fill and then draws water for his camels. Anxious to find out whether she was "the one", Eliezer waits until the camels have their drink and then presents Rivka with gifts of jewelry. (On the one hand, he has seen her kind nature and tireless act of chesed; on the other hand, he has not even asked her who she is.) When Rivka tells Eliezer that she is indeed from Avraham's family and invites him to stay at her home, he prostrates himself before G-d in grateful acknowledgment.

R'vi'i - Fourth Aliya - 26 p'sukim - 24:27-52
Eliezer also says a blessing to G-d for not abandoning Avraham or with- holding Divine Kindness from him. Rivka runs home to tell her family what has happened. Lavan (filled with ulterior motives, our commentaries tell us) runs to greet Eliezer. The gold jewelry adorning Rivka catches Lavan's eye, and he "graciously" offers Eliezer hospitality. Eliezer is served food but refuses to eat until his "business" is completed.
Eliezer proceeds to tell the story of his mission. He tells of Avraham and Yitzchak and of being sent to find a wife for Yitzchak. When he asks for Rivka's hand on behalf of his master, Lavan and Betu'el (commentaries point to Lavan's pushing himself before his father as an indication of a negative personality trait) accept all as G-d's will.
Eliezer again prostrates himself before G-d in grateful acknowledgment of the success of his mission.

Chamishi - Fifth Aliya - 15 p'sukim - 24:53-67
Eliezer gives more gifts to Rivka and her mother and brother, then they all celebrate with food and drink, and Eliezer and his party stay overnight. In the morning, Eliezer asks his leave. Rivka's family asks that she remain for a year, or at least ten months (as was the custom in olden times) but Eliezer insists on leaving immediately. Rivka is consulted and she agrees to leave right away. They send her off with a "maid" (later identified as Devora) and bless her. (This blessing has been repeated countless times to Jewish brides throughout the generations. Ironic, is it not, that we use Lavan's words for such a special occasion.) Finally the entourage leaves for Canaan.
Meanwhile, Yitzchak (having gone to bring Hagar back to Avraham) is in the Negev area and goes "into the field to commune, before evening". (This, we are taught, was the model for Mincha.) As the Rivka-Eliezer caravan approaches from a distance, Rivka sees Yitzchak, jumps down from her camel, and asks Eliezer who that man is. She covers her face with a veil when she is told that the man is her intended husband.
Eliezer tells Yitzchak everything that has occurred. Yitzchak takes Rivka as his wife and she becomes a comfort to him for the loss of his mother. For us, she later becomes Rivka Imeinu.
Rabbi Sholom Gold speculates as to how a girl growing up in the house of Betuel and Lavan can so quickly step into Sara Imeinu's shoes. His answer (beautifully developed in a shiur - to which we cannot to justice in so short a space) is that it was D'vorah, Rivka's nursemaid, who was her teacher and influence in the ways of Sara. D'vorah was left behind when Avraham and Sara "made Aliya", for just this purpose.

Shishi - Sixth Aliya - 11 p'sukim - 25:1-11
[P> 25:1 (11)] Avraham, having successfully provided for the continuity of what will become the Jewish Nation, now lives out the remainder of his life as a "private citizen", so to speak. He takes for himself a wife named KETURA (which we are taught was HAGAR) and fathers six more children. He gives them gifts, but Yitzchak remains Avraham's exclusive spiritual heir. (We can really say that in some ways, other peoples of the world followed Avraham's lead in living monotheistic lives, but the Torah's definition of Avraham's lineage is Yitzchak.)
On the question of the different treatment of Yishmael (banishment) and the children from Ketura (gifts), it can be explained that there was a crucial difference between Yishmael and Ketura's children. Yishmael challenged Yitzchak's inheritance. He claimed (and in some ways continues to claim) Avraham's legacy. When G-d told Avraham to listen to Sara, He told him to banish them, BECAUSE in Yitzchak will be called your offspring, your descendants. This point had to be made, and a farewell party and lavish provisions for the journey would not have made the point. No such problem with Ketura's children. They made no such claim. They did not dispute Yitzchak's role. They received gifts.
Avraham dies at the "ripe old age" of 175 (actually, this is 5 years short of the complete 180 that Yitzchak achieved - various reasons are given for the "lost" 5 years). His was a graceful, good, and fulfilling life (despite the tough times he had). He is buried in the Cave of Machpela, where he had buried Sara. Both Yitzchak and Yishmael take care of the burial. The Torah implies that Yishmael had repented his ways and had become righteous. What greater "nachas" for a father!
G-d blesses Yitzchak after Avraham's death.
SDT: From the fact that Avraham took Ketura only after Yitzchak was married, the Baal HaTurim says that this is the proper thing to do - Marry off your children, before you yourself remarry.

Sh'vi'i - Seventh Aliya - 7 p'sukim - 25:12-18
[P> 25:12 (7)] The descendants of Yishmael are now enumerated. Yishmael is identified fully as the son of Avraham and Hagar the Egyptian maiden of Sara who bore Yishmael "to Avraham". (This is quite parallel to the description of Yitzchak's "connection" to Avraham as stated in the beginning of next week's sedra. This might further indicate Yishmael's T'shuva in his later years.) It is noteworthy that Yishmael fathered twelve sons, not like Yitzchak, but like Yaakov. Note that both Nachor and Yishmael had their 12 descendants before we did (so to speak). This indicates a tougher life for the Jewish people (something that has been borne out over and over again in the course of Jewish History, right up to current events).
Yishmael dies at the age of 100 and 30 and 7 years. The wording in the Torah (seems to) purposely parallels that which was used to describe Sara's lifespan, a further indication (perhaps) of the change for the better in Yishmael. Rashi says that the age of Yishmael is included to help us compute the chronology of Yaakov.
The last 3 p'sukim are reread for the Maftir.

Haftara - 31 p'sukim - Melachim Alef - 1:1-31
The sedra tells of the aging Avraham and his task of providing for the continuity of his beliefs through his son Yitzchak (even though there were other potential heirs). The Haftara parallels this theme by telling us of the aging King David with many potential heirs, providing that it would be his son Shlomo who would be the next link in the Davidic line. This, fulfillment of a promise made to Shlomo's mother, Batsheva - similar to the promise made to Sara that her son would inherit. The starting points are Avraham Avinu and David Hamelech. But no matter how strong their personalities were, the chain ends with them unless the next generation is as strong as a Yitzchak Avinu and a Shlomo Hamelech.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 355 (part five) • Jurisdiction of a Beit Din
Administrative Jurisdiction
In addition to its judicial and non judicial functions, the Beit Din also performs administrative functions in the area of calendar determinations. The first such case over which the Beit Din had jurisdiction involves the sanctification of the new moon. A Mishna states" The intercalation of the month is decided by a court of three judges.” In order to understand this Mishna, it is necessary to explain certain details regarding the Jewish calendar. (Of course the many articles by Phil Chernofsky in Torah Tidbits over the years are the best explanations.) Although the Jewish calendar is based on the solar year, the months are lunar months. Every new moon marks the beginning of a new month. Before the advent of the permanent calendar in the fourth century of the common era, the commencement of the month was dated from the time when the earliest visible appearance of the new moon was reported to Beit Din by two witnesses. This court consisted of three judges selected by the Great Sanhedrin. If this happens on the thirtieth day of the current month, the current month is considered to have ended on the preceding twenty-ninth day and is called “deficient”, and the thirtieth day is thus declared to be the first day of the new month. If no announcement is made on the thirtieth day, that thirtieth day is then included in the current month which is then called “full” and the ensuing thirty-first day is calculated as the first day of the next month. This procedure of accepting the testimony of the witnesses on the thirtieth day of the new moon is known as intercalation. Sanctification is the formal proclamation of the new moon, if it occurs on the thirtieth day. Regarding this part of the Mishna, the Talmud cites two opinions as to what the Mishna actually means. Abaye, one of the Rabbis of the Talmud, says that the Mishna means that the sanctification of the month must be before a Beit Din consisting of three judges. Rava, another of the Rabbis of the Talmud, says that sanctification made on the thirtieth day is before a Beit Din, but on the thirty-first day no sanctification is necessary since the day had already been sanctified in heaven. When the thirtieth day is not sanctified the thirty-first day automatically becomes the first day of the new month. Rambam, in discussing the jurisdiction of the Beit Din simply states, “The intercalation of the month is by three judges.” He also adds that the computations regarding whether the moon could possibly have been seen is also before three judges. Accordingly, on the thirtieth day of the month, a Beit Din of three judges selected by the Great Sanhedrin receives witnesses who saw the new moon and determines the accuracy of their testimony. If it finds that the new moon was seen, then on the same thirtieth day the new moon is sanctified. Tosafot indicates that these judges need not be members of the Great Sanhedrin.
The second calendar determination of the Beit Din regards intercalation of the year. The Mishna states “The intercalating of the year is decided by a court of three judges.” As was stated above, each new moon ushers in a new month. In twelve lunar months there approximately eleven days less than there are in a solar year. Thus, if every year were to consist solely of lunar months, the loss of eleven days annually would cause the same month to come out in different seasons ever few years. In one year, for example, Pesach, the fifteenth day of the month of Nissan, would come out in the spring, and a few years later in the winter. To avoid this, a thirteenth month is added every few years. This adding of the month is known as intercalation of the year. One controversial issue in this area concerns the number of judges required to perform this function. The Talmud cites Rabbi Meir who holds that three members of the court are appointed to study the question, and they decide whether the year should be intercalated. Rabbi Shimon, believes that if the three who were appointed make a final decision, it is binding; but the proper procedure is for the three who are first selected to make an initial study, and if majority believes that there is a basis for intercalation, then two more judges are added, so that five judges may fully discuss the matter. If a majority of the five judges believe that the year should be intercalated, then two more judges are added. Thus the final decision should be made by a majority of seven judges. There are certain guidelines for the judges to follow in deciding whether to intercalate. The judges who decide whether to intercalate are members of the Great Sanhedrin.
We have been discussing the Great Sanhedrin, the Lesser Sanhedrins and the Beit Dins. We should take a look at the inner mechanics of those courts. In order to assist the judges in the performance of their duties, each court is assigned court officers, whose function it is to enforce the decision of the court and to mete out any punishments decided upon by the judges. But the judges’ duties do not end with decreeing the punishment; they also have the responsibility of overseeing the court officers to make sure that they use restraint in carrying out the punishments. In addition to the assistance of the court officers, some courts also employ physical objects in the performance of their duties to symbolize the scope of their jurisdictional powers. The Talmud (Tractate Sanhedrin 7b) relates that Rabbi Huna, before entering the court to judge a case used to say: “Bring forth the tools of my office; the rod, the lash, the horn, and the sandal. Rashi explains that the rod was used for beating according to the court’s direction; the lash was used for thirty-nine lashes; the horn was blown for excommunication; and the sandal was used for the Chalitza ceremony. Rashi further emphasizes that the rod and lash are to be used with caution in order to instill the fear of heaven in the people. In addition to these four instruments, Tur (1270-1340) in the name of Ahai Gaon (939-1038) says that a scroll of the Law should also be placed before the court. The reason for this is that the courts are in session on Mondays and Thursdays, which are also the days the scroll of the Law is read; therefore Ezra purposely arranged for the scroll of the Law to be available in the courtroom.
Many of the matters included in this lesson, as in some of the recent lessons is to familiarize the reader with the texts of the codes, although some of these laws are not practiced at the present time.
The subject matter of this lesson is more fully discussed in volume 1 chapter 1 of Jewish Jurisprudence by Emanuel Quint & Neil Hecht. Copies of both volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il

TANACH
SPIRITUAL AND ETHICAL ISSUES IN THE BEREISHIT STORIES by Dr. Meir Tamari
Yosef and his Brothers [5]
"And Yosef was taken down to Egypt" (39:1); "Yehuda went down from his brothers" (38:1). Physically, Yosef descended, as Egypt lies lower than Eretz Yisrael and Yehuda went from Hevron to Adullam which is in the plain below. Spiritually, however, the descent of both houses of Jewish royalty was a preparation for future redemption. This was a time of spiritual anarchy that marked the final preparation for galut, so there was a search for guidance, for clarification and for religious relevance, just as we find at all critical periods of our history.
"When the brothers saw the despair of their father, they pronounced a ban on Yehuda and deposed him. If he would have told them not to sell Yosef they would have obeyed him, so he could no longer be king" (Midrash Tanchuma). "One who starts a mitzva but does not carry on is removed from greatness. Rabbi Shmuel bar Nachmani taught, he even sees the death of his wife and his sons, as we read: 'and the wife of Yehuda died and Er and Onan his two sons" (Sota 13b). We see this idea of the responsibility of leadership repeated when Shmuel renounced Shaul's reign. "Even if you are small in your own eyes, you are the head of the tribes of Israel" (Shmuel Alef, 15:17); and as such he solely was responsible for the failure to obey G-d's commandment regarding Amalek.
Yehuda's leadership was replaced temporarily by Yosef's, just as Mashiach ben Yosef precedes Mashiach ben David, who will be permanent salvation. Nevertheless, as his descendants have done throughout Jewish history, Yehuda continued to play a major role.
It was his logical suggestion to sell Yosef rather than leaving him in the pit where he would have died, that the brothers followed. "His death in the pit would have been tantamount to covering up their crime. Since, while one who indirectly kills is still guilty in the eyes of Heaven, what will they profit by leaving him there" (Ramban). "Yehuda asked what benefit there would be in covering up his blood; any secret or cover up is evil, being a form of theft (Menachem Mendel of Kotsk). Although the Torah explicitly says that Reuven intended to save him, it is Yehuda that Yaakov in his blessings credits with actually saving Yosef. "Your hand will be at your enemies nape (Bereishit 49:8) if it would not have been for Yehuda, Shimon and Levi would have killed Yosef, therefore not only will your brothers recognize your rule, but all the descendants of Yaakov will bear your name, Yehudim" (Yalkut Shimoni).
"The Tribes were busy with the sale of Yosef; Yosef, Reuven and Yaakov were all busy with their mourning and sackcloth; Yehuda was seeking a wife and G-d was busy with creating Mashiach (B'reishit Rabba 85:2). Simcha Bunem of P'shischa taught that Yehuda despaired of his own spirituality after the sale of Yosef and therefore sought to have a son who would redeem that spirituality. The Admor Menachem Mendel of Kotsk said "G-d forbid that one should even think that it is possible for a person to find salvation through the efforts of another; rather, despite all the setbacks, Yehuda, nevertheless would not despair and was determined to start anew and achieve redemption". This was a redemption to be achieved through Yibum, the levirate marriage.
The two sons first born to Yehuda, died as punishment for their own actions in refusing to have children from Tamar; their rationale was the selfish fear of marring her beauty through childbirth [Radak]. This left only the son Sheila, but Yehuda feared to let Tamar marry him since he may die as a result of being too young to marry (Ramban). However, in not agreeing to the marriage even when Sheila was of age, he was not permitting the future of Israel's royalty and Tamar was prepared to sacrifice herself to achieve bearing such royalty. Like Ruth many years later, she was determined that the obligation of levirate marriage should be fulfilled to give a son to those who died without issue. In pre-Torah days such an obligation applied to all of the deceased relatives, including the father-in- law and therefore when Sheila was denied to her, Tamar saw the obligation as devolving on Yehuda himself.
Such a marriage, while not identical to the Yibum described in the Torah [Devarim 25:5-10] obligatory there only on a brother and forbidden to the father, nevertheless maintained many of its moral ideas. Known as Geula (Ruth 4:7), it was exactly that, a redemption whereby the relative assumed responsibility for ensuring a continuation for the deceased through raising and providing for what in effect was his son and by implication also for his widow. Ramban sees great mystical insights in such a marriage; the soul of the brother would be reincarnated in the son (Chavel-Ramban). He shows that Ruth's levirate marriage to Boaz was intended to enable the offspring to be spiritually born to the deceased; "A son is born to Naomi" instead of to Ruth (Ruth 4:17) shows that now Naomi now had a son instead of Machlon. Where a person refused to agree to such a marriage, the widow was to remove his shoe and spit in front of as a humiliation of one who would not rebuild his brother's house.
"As Chava was created out of Adam's body, a wife is physically part of her husband. Now that the husband has died childless, she is the only memorial of him and his works in the physical world. It is Divine Righteousness that commanded us to establish with his wife a continuation of the deceased's place in this world and his service of G-d, through his brother who after all is physically part of him." (Sefer Hachinuch, mitzva 598).
Yibum is a pinnacle of Jewish chesed, so that it is fitting that we read of pious women, Tamar and Ruth who beyond any obligation, risked shame and even death to ensure that this chesed would be done. It is even more significant that redemption comes to Israel through these mothers of Kingship of Israel, the first to Peretz and the second through Boaz to Oved to Yishai to David. Chesed is an integral part of this Kingship, as befits the nation of whom Hashem said: "For I know that he [Avraham] will teach his children to keep the way of G-d, to do acts of righteousness and justice" (B'reishit 18:19).

MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] Wisdom and Wit
[5] Portion from the Portion
[6] Parsha Points to Ponder
[7] Torah KidBits
[8] MicroUlpan
[9] FYI...
[10] From the desk of the director

[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
Q: I remember back that at my chupah the mesader kiddushin noticed a problem with our ketuba after it was signed, and fixed something within its text. Might the ketuba be invalid for having been tampered with, and thus is there a problem being together with my wife in the absence of a proper ketuba?
A: Certain small changes that do not affect the ketuba’s content can be made freely even after the ketuba was signed (see Mishpat Ketuba 12:5.2). Other changes can be made and noted under the signatures (see Choshen Mishpat 44) but only if the witnesses verify the changes by signing again. If this is done improperly, the document is valid and the additions are disregarded. This process can be complicated and all things being equal (they are not always) it pays to write a new ketuba. A couple should assume, after selecting a competent mesader kiddushin, that its ketuba is valid. We discourage looking for problems or showing it to greater authorities to feel more confident. However, after reviewing your specific account [whose details we do not desire to share with the public], we agree you have a serious question and advise as follows.
According to significant authorities, the ketuba would have been valid b’dieved without the change. Yet, the change that you understand was made apparently did change its effectiveness. Classical poskim discuss a parallel case, where a document contained a false (early date) or forbidden (a clause of usury) matter. According to the Shulchan Aruch (CM 43:7) the document is partially valid if the witnesses acted out of ignorance, whereas according to the Rama (ad loc.), a penalty prevents the document’s beneficiary from using it at all. This case is different in certain ways, such as the fact that despite possible procedural impropriety (putting words into the witnesses’ mouths), all of the information found in the ketuba is true and valid.
Although under certain circumstances, by enlisting the witnesses even well after the wedding, an invalid ketuba can be salvaged, sometimes it must be rewritten discretely (as is preferable to avoid embarrassing the mesader kiddushin). There is a special text for such a replacement ketuba, which takes the old obligation and reinvigorates its status of being accompanied by a written document. The intricacies of your case do not allow us to give you a quick answer whether this is necessary. We can refer the matter to our full committee to decide, or you can take the matter to a halachic expert of your choice.
Let us discuss the interim. It is true that a woman may not live with her husband without the obligation engendered in a ketuba. The matter is based on the need that she have at least a basic level of security in her relationship’s stability (Ketubot 39b). It is not the document per se that is important. Therefore, when there are witnesses to the obligation, although a ketuba document should be written, many authorities allow the couple to be together in the interim (Rama, EH 66:1). The situation is significantly improved in our times where for a variety of reasons (including the ban on divorcing a woman without her consent) women do not view the ketuba document as the significant impediment to divorce. For this reason, the Tzitz Eliezer (XIX 39) does not require a couple who cannot find their ketuba to obtain a new one when they are not sure it is lost or rush to arrange one immediately when it is lost. Likewise, since we are far from sure that your ketuba is invalid, any pangs of conscience in the meantime are unnecessary and unhealthy.
Furthermore, it is best not to worry your wife with this question before it is resolved. The Minchat Yitzchak (IX 139) ruled that a couple can live together when the ketuba contained a mistake that only a scholar would uncover. That is because the wife, feeling assured that her ketuba is valid, has the basic level of sense of security that Chazal mandated. Thus, raising the problem just complicates the matter.
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
We cannot conceive that something which strikes us with so much intensity can be only a temporary staggering of the senses, and the paradoxical result that we often take a great deal out of ourselves in struggling with difficulties that have long ceased to exist.
From "A Candle by Day" by Rabbi Shraga Silverstein
A Candle by Day • The Antidote • The World Of Chazal by Rabbi Shraga Silverstein
Now available at 054-209-9200

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
MISSION ACCOMPLISHED
It would seem that the hero of this week's parsha is Avraham's servant, the unnamed "elder of his house, who ruled over all that he had". Chazal unequivocally identify him as Eliezer, but the Torah prefers to leave him anonymous. The story of his mission is given such full coverage that Rav Acha wryly remarks: "The conversation of the servants of our forefathers is more worthy before Him than the Torah of their descendants, since the episode of Eliezer is repeated by the Torah, whereas many Torah precepts are given only by hint" (Rashi, from Midrash Rabba).
The tale told by the servant is cleverly crafted and modified by him with subtle changes, in order to elicit the required response from Lavan and Betu'el: "From God has this come forth, we cannot speak unto you bad or good." Indeed Avraham's messenger skillfully fulfilled his task, his story is worthy of the coverage that the Torah gives it, and this verse appears to be the climax of the mission.
The next morning, however, it turns out that Lavan and family do not intend to let Rivka go so quickly. The case is still wide open. Could it be that Lavan figured that he could still bargain a better deal out of the servant? Whatever it may be, Rivka is called in, and the family, expectantly, put the question to her: "Will you go with this man?" Now we are at the "moment of truth," and it all hinges upon Rivka's response! Is this young girl prepared to forgo the security and the comfort of her childhood home, in order to spend the rest of her life in a far-away land called Canaan, to build her own family and future with an as-yet unmet man called Yitzhak?
Rivka does not hesitate for a moment. She gives her pure and brave answer in one word: "Eilech!" I shall go! Rivka is the one who brings this mission to its successful conclusion, however instrumental the servant may have been. She is the true heroine of this parasha and a role-model for her descendants everafter.

Prof. Joseph S. Bodenheimer, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication
in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a

[4] Wisdom and Wit
In the aftermath of World War I, there was widespread turmoil throughout Eastern Europe. One of the millions affected was R’ Elchanan Wasserman, who fled from Russia to Poland. It was in Baranowitz, Poland, that he established his famed yeshiva. Unfortunately for R’ Elchanan, he did not have the requisite papers to live in Poland, and was in constant danger of deportation. Finally, with the aid of a Jewish politician, he was able to obtain the necessary papers which enable him to live in Poland.
A number of years later, when this politician ran for office, he came to R’ Elchanan and asked for his help in the elections. Feeling that the man was totally inappropriate for public office and could cause much more harm than good, R’ Elchanan refused to help in any way in the man’s election. His failure to help the man meant that R’ Elchanan might yet be deported, but he refused to change his mind. “I am indeed deeply indebted to that man,” explained R’ Elchanan, “but that is a personal obligation of mine. That obligation does not extend to helping a blatantly inappropriate person be elected. As to any danger which might arise as far as I am concerned, I place my trust in Hashem.”

Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be).
Excerpted with the permission of the copyright holder

[5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il
To Eulogize and to Weep
Avraham returns from Akeidat Yitzchak, "the binding of Issac", to find that Sara has died. The verse says he "came to eulogize Sara and weep for her" (23:2). The Rabbis have taught us that the usual order is that first the mourners cry and then they eulogize - "three days for crying, and seven for eulogizing." Usually tears come easily to a mourner straight away after the loss, only later are they able to contemplate and think about what they, their family and the community have truly lost. But in this specific verse about Avraham, the order is reversed. It says first that Avraham eulogized Sara and then he cried for her. Why is there this change in the order? Also if we look at the word "to weep for", LIVKOTAH, the KAF is very little. BAAL HATURIM says this is because Avraham only cried a little bit. Why is that?
According to OZNAYIM LATORAH, this was because the death of Sara was a terrible loss to the whole world. She had been on a higher prophetic level than Avraham, she had fed all the passers by who entered their tent, and she taught them the ways of Hashem. Avraham, as the "father of many nations", thought of the general loss first and his personal tears for Sara were "small" compared to the tears of all those who also lost Sara.
The first meal served to the mourner after the burial of a loved one is brought by the community. They make sure that he doesn't wallow in his grief and forget to eat (prisha) and console him by showing him that others care about him and he has what to live for (Rabe'nu B'chaya). This meal consists of hard boiled eggs or legumes. These foods are both round, symbolizing the cycle of life, and both "don't have a mouth" like the mourner who is silent due to his mourning. The egg also hints to the continuation of life because chicks are hatched from just such eggs (Minhagei Yeshurun).

Egg and Chickpea salad
2 425ml (15oz.) cans of garbanzo beans (chickpeas, humus beans, arbis, nahit), drained and rinsed
1 kilo tomatoes, cored and chopped
6 large hard-boiled eggs, sliced
2 cups sweet onion, chopped

Dressing
2/3 cup extra-virgin olive oil
6 Tbsp wine vinegar
1 tsp salt
Freshly ground pepper
Chopped parsley for garnish

Combine the garbanzo beans, tomatoes, eggs, and onion in a large bowl. Mix the dressing ingredients in a jar or a small bowl and pour over salad. Sprinkle on chopped parsley.

[6] Parsha Points to Ponder - CHAYEI SARA
1) Avraham's commanded Eliezer to GO AND TAKE A WIFE FOR MY SON, YITZCHAK (24:4). Why did Eliezer omit Yitzchak's name when relating this command to Lavan and Betuel (see 24:38)
2) Why does the Torah say (25:7) AND THESE ARE THE YEARS OF THE LIFE OF AVRAHAM and then add the seemingly superfluous words ASHER CHAI (that he lived)?
3) The Torah relates AND SHE (Rivka) FINISHED GIVING HIM (Eliezer) TO DRINK before she moved onto feeding the camels. Wouldn't it have been more accurate to state AND HE FINISHED TO DRINK since Eliezer was the one doing the drinking and she presumably waited for him to finish drinking before moving on?

THESE ARE THE ANSWERS
Ponder the questions first, then read here

1) The Beit HaLevi answers that Eliezer assessed the situation and realized that Lavan and Betuel would be proud to have Rivka marry the son of Avraham who was a man of great prestige. However, any focus on the fact that Yitzchak. himself, was special and a man of G-D would detract from their excitement for the match. They wanted the prestige of this marriage without any spiritual expectations from Rivka. Thus, Eliezer focused on the fact that Avraham wanted a suitable wife for his son without any focus on who that son actually was.
2) The Vilna Gaon explains that these extra words teach that Avraham lived shorter than he was supposed to live (see Rashi to 25:30). This was not the number of years initially determined for him but they ended up being the number of years THAT HE LIVED. The same words are used regarding Adam HaRishon (5:5) and the same concept of living a shorter life than originally applied to him as well (see Bamidbar Rabbah 14:12).
3) The Or HaChayim suggests that this language captures that Rivka brought the water all the way to Eliezer's mouth to insure that he would have to put forth minimal effort after his long travels. Thus, even when he was drinking, it was really Rivka giving him to drink.

Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@israelcenter.co.il

[7] Torah KidBits by Yaffa Ganz
Do you enjoy receiving gifts? I think that most people do. Gifts from friends and family are signs of love. But sometimes, free gifts are not a good idea. In fact, some people, prefer to pay for anything they receive. Like Avraham Avinu!
Parshat Chayei Sara begins with the death of Sara Imeinu - Avraham's faithful and loving wife, his help-mate, partner and friend. When Sara died in the city of Chevron, Avraham looked for a fitting and holy place to bury her.
The place he found was a very special cave in the field of Efron the Chiti. The Midrash tells us that this was the cave where Adam and Chava, the first two people in the world, were buried!
When Avraham asked to buy the cave, Efron said he wouldn't think of taking money. After all, Avraham was a prince! "I am honored to give it to you as a gift! Take the field and take the cave!"
But Avraham did not want any gifts from Efron. He wanted to buy the field, to pay full price, and to make this a proper, lawful purchase which would belong to his children for all time.
The Torah repeats six different times that the Me'arat Hamachpela was fully paid for. It is mentioned five times in Chayei Sarah, and a sixth time many years later, when Yaakov Avinu commands his son Yosef to bury him in the Me'arah. Why was is it so important for the Torah to tell us this over and over again?
First of all, Avraham wanted everyone to know that he bought the cave legally, in open daylight, in front of everyone in the city. Then no one could come later on and say that the field was not really his.
Secondly, he knew sometimes the people who give gifts will expect something in return. A "free" gift can be very expensive!
But most important, Avraham did not need or want to receive land in Eretz Yisrael as a gift from anyone. The world and everything in it belongs to Hashem and He gave the Land of Israel to Avraham and his children.
Two other very important places in Eretz Yisrael were also bought for full price (no bargains or sales in the Torah!) in full view of witnesses. One was Kever Yosef - the burial place of Yosef in Shechem. The second was Har HaBayit - the site where the Beit HaMikdash would be built. David bought the field from Aravna HaYevusi even though Aravna offered it to him free of charge.
And so even though Hashem Himself gave the Land to Am Yisrael, these three places - three of the holiest places in Eretz Yisrael - the Me'arat Hamachpela in Chevron, Kever Yosef in Shechem, and Har HaMoriya where the Beit HaMidash stood (and will stand again) - were also bought and paid for in full by the fathers of the Jewish People so that everyone would know that they indeed belong only to us.
Something to Think About: And yet we see that these three places are the most disputed places in Eretz Yisrael between the children of Avraham, Yitzchak and Yaakov and the children of Yishmael (the Arabs). Why do you think this is this so?
By the way, in case you were wondering what the name "Me'arat Hamachpela" means, Machpela comes from the Hebrew word KAFUL - double. One of reasons it was called the "Double Cave" was perhaps because four couples ("doubles") were buried there - Adam and Chava, Avraham and Sarah, Yitzchak and Rivka, Yaakov and Leah.
This parsha begins with the death of Sara and ends with the death of Avraham. Every year, thousands of Jews come to the Me'arat Hamachpela on Parshat Chayei Sara .They come to daven, hear the parsha, and ask Hashem to watch over and bless the children of Avraham and Sara, Yitzchak and Rivka, Yaakov and Leah - all of whom are buried, together with Adam and Chava - in the Double Cave - the Me'arat Hamachpela.

[8] MicroUlpan
In English, it's called a seam ripper. In Hebrew? MAF-REIM

[9] FYI...
Although his name does not occur in Chayei Sara, Eliezer is definitely a major part of the sedra. Aside from this Eliezer, there is one other in the Torah - second son of Moshe Rabeinu. There are 8 more Eliezers mentioned in the books of Ezra- Nechemiya and Divrei HaYamim - including Kohanim, a Levi, a grandson of Binyamin, and tribal leaders from Yehuda and Reuven.

[10] Divrei Menachem
Parshat Chayei Sara relates the moving story of Eliezer's quest for a wife for his master's son Yitzchak. Eliezer is a member of Avraham's clan of which it was said, "He commands his children and his household after him that they keep the way of Hashem, to do charity and justice (Tzdaka Umishpat)" (B'reishit 18:19).
So Eliezer lives in the spirit of the Judaic ethical tradition in which justice is conducted with righteousness and charity awarded justly. However, in the account of Eliezer's mission are featured two other attributes, Chesed and Emet, that clue us into other moral imperatives that inform our Jewish way of life.
In thanking Hashem for facilitating his task, Eliezer proclaims: "Blessed is Hashem - Who has not withheld His kindness and truth" (ibid 24:27) and in assessing his situation with Lavan and Betu'el, Eliezer seeks to know if they also, "intend to act with kindness and truth (Chesed Ve'emet)" (ibid 24:49).
For Ibn Ezra, Chesed is the unobligated act associated with Emet that reflects permanent faith in Hashem. For Rav Hirsch, truth is necessary to temper mercy. And for the prophet Hoshea, all the above ethical qualities are ways of serving G-d, as is written: "I will betroth you to me in righteousness, in justice, in kindness, and in mercy. And I will betroth you to me in faithfulness and you shall know Hashem" (Hoshea 2:21-22).
Shabbat Shalom, Menachem Persoff

Towards Better Davening and Torah Reading
The word T'HI means, she will be. In 24:51, we find U’T'HI, which means, and she will be. The
VAV is conjunctive; the tense remains future and the VAV is a SHURUK rather than VAV/SH'VA because the first letter of the word is already voweled with a SH'VA. Furthermore, the DAGESH KAL in the TAV drops out (not that you can hear the difference in the S'fardit pronunciation) and the SH'VA switches from NA to NACH. That is UT-HI (sounding like the English "boot he" without the "b" or in Ashkenazis, sounding with "moose he" without the "m"). Later in the same perek, in 24:67, we find Va’T'HI which means, "and she was". The VAV is a VAV HA-HIPUCH, a VAV that switches the tense from future to past. It is voweled with a PATACH, the TAV keeps its DAGESH, which is now a DAGESH CHAZAK, and the SH'VA remains NA. UTT'HI (emphasize the TAV, accent on the HI).

Old Topic Revisited
We've done it before, but it needs repeating. And we're doing it this week in honor of Yitzchak Avinu, to whom we attribute the establishment of Mincha. The following happens at all davenings, but is very common at Mincha, especially during the workday, when some people come on time and others trickle in during the first few minutes of the davening.
We are talking about where to stand and not to stand for the Amida.
The topic relates to the one davening and to the one coming into a shul when the silent Amida has already begun.
One is not allowed to pass in front of some- one saying the Amida (i.e. within 4 amot of the davener). Some authorities hold that if the person's eyes are closed, then walking in front of him will not hurt his concentration and it may be done. Others hold that walking in front of a davener is disrespectful to the Divine Presence and is forbidden regardless of eyes open or closed, of the person gesturing you past him or not.
If you are late and cannot enter the room without walking in front of someone who is saying his Amida, then remain outside and find a good spot there to to stand "18".
Each of us should find a place to stand that will not "invite" someone to violate the above rule, nor block his access to the shul. If a person is standing behind a table, chair, bench, shtender, pillar, etc., one may walk in front of him.

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.
Hugros ben Levi on the Meshor'rim
Hugros ben Levi leaned back in his armchair and in his melodious voice continued relating the history of the Levitical Choir. As he spoke, I closed my eyes. How many times had I been privileged to ascend to Yerushalyim, enter the Azara during the Shelosh Regalim, and thrill to the ethereal sound of the Meshor'rim, the Mikdash choir! Last Pesach came to mind. As we slaughtered the Korbanot Pesach, thousands of Leviyim sang Hallel. They were accompanied by hundreds of other Leviyim playing harps, lyres, flutes, trumpets, and other instruments. The high-pitched soprano voices of thousands of young boys contrasted marvelously with the baritone psalmody of their fathers. This intense spiritual experience, hallowed and unsullied, would stay with me the rest of my life. The orchestrator of this divine euphony, the most beautiful music this side of Heaven, was none other than choirmaster and conductor par excellence, the majestic (though somewhat corpulent) Hugros ben Levi.
My reverie was interrupted by a deep voice. "Hey! Are you with me?" It was Hugros. I gave a sheepish smile and nodded. Gazing at me with eyes very blue and penetrating, he continued. "In the period of Bayit Sheini, the Leviyim were best known as Meshor'rim and Sho'arim - singers and gatekeepers. The Meshor'rim stood on the Duchan, the step-like platform located between the Ezrat Yisrael and the Ezrat Kohanim. Unfortunately, the Mishna only gives a barebones description. 'R. Eliezer ben Ya'akov said, "Between the Ezrat Yisrael and the Ezrat Kohanim there was a step one Ama high and the [Levitical] platform was set thereon, and on it were three steps each a half an Ama high; thus the Ezrat Kohanim was 2 Amot higher than the Ezrat Yisrael"' (Midot 2:6). Since this picture is nebulous at best, the commentaries vary widely in their interpretations. As they sang, the Leviyim faced west towards the Mizbei'ach and the Bayit; their backs were turned towards the people assembled in the Ezrat Yisrael further to the east (or possibly groups of Leviyim faced each other on the Duchan). When the Kohein poured the Nisuch HaYayin, the wine libation that accompanied the morning and evening Tamid into a silver cup embedded in the southwestern corner of the Mizbei'ach, the Leviyim sang Shir Shel Yom. Other Leviyim playing lutes, harps, lyres, and a cymbal, accompanied them. Flutes were played only on special occasions, 'at the slaughtering of the first Korban Pesach, during the slaughter of the Pesach Sheini offering, on the first festival day of Pesach, on Shavu'ot, and on the eight days of Sukkot' (Arakhin 2:3)."
"The Mishna describes the Levitical choir and we follow that same basic format today!" Opening a Mishna and turning to Tamid 7:3, Hugros read, "'They gave [the Kohein Gadol] the wine for the Nisuch Hayayin and the Segan stood beside him at the corner 'horn' of the Mizbei'ach with scarves in his hand [together with] two Kohanim with two silver trumpets in their hands. They blew a prolonged blast, a quivering blast and again a prolonged blast. Then they (the two Kohanim) came and stood by Ben Arza (the choirmaster in those days) - one at his right hand, one at his left. When the Kohein bent down to pour the Nisuch HaYayin, the Segan waved the scarf as a signal, Ben Arza struck the cymbal and the Leviyim burst into song. When the Leviyim reached a break in the singing, they blew a prolonged blast on the trumpet and the people in the Azara prostrated themselves. At every break they blew a prolonged blast and the people would prostrate themselves.' The Gemara asks how do we know that the Leviyim did not sing except 'over wine'? In the Biblical parable of Yotam, the son of Gid'on, it is written, "And the vine said to them, 'Shall I leave my wine which rejoices G-d and man and go sway over the trees?'" (Shoftim 9:13) How may wine cause G-d to rejoice? "By means of the T'hilim sung by the Leviyim during Nisuch HaYayin" (Arakhin 11a). The Mishna reads, "The (young boys) did not accompany the song with lyre and harp but only with their voices to add sweetness to the melody. ...They were called Tzo'arei HaLeviyim, young Levites' (Arakhin 2:6). However, Tzo'arei can also be translated as 'tormenters'. The Tzo'arim 'torment' the older Leviyim because, unlike their fathers, they can still hit the high notes."
Assuming his best professorial air, Hugros continued. "The Mishna (Tamid 7:4), listing the Shirim Shel Yom sung by the Leviyim is part of the Siddur and is recited during the Mussaf service on Shabbat. Every day during the week, we sing the same Shir Shel Yom twice; once during the Nisuch HaYayin, that accompanies the morning Tamid and once again, during the Nisuch HaYayin that accompanies the afternoon Tamid. During the Korban Musaf offered on Shabbat, we sing P'sukim from Parshat Ha'azinu (Devarim 32:1-43) in a six-week cycle. On Shabbat afternoons, we sing excerpts from Shirat HaYam (Sh'mot 15: 1-18) and from Shirat HaB'eir (Bamidbar 21:17-20) in a three-week cycle (Rosh HaShana 31a). The Musafin offered on Rosh Chodesh and during the Shalosh Regalim are accompanied by T'hilim relating to these occasions (Sukka 55a, Rosh HaShana 30b).
Hugros ben Levi's voice suddenly grew tremendous with enthusiasm. "We have a description of the Mikdash composed by Ben Sira 250 years before the destruction of Bayit Sheini. He wrote it hundreds of years before the compilation of the Mishna! Listen to this glorious picture of Nisuch HaYayin and the accompanying Meshor'rim!"
"He (the Kohein) stretched out his hand to the libation cup
And poured out the blood of the grape:
At the foundations of the Altar, he poured out
A sweet-smelling savor to the Most High, the King of all.
Then the sons of Aaron gave a shout;
They sounded forth on trumpets of beaten work:
They made a great sound to be heard
As a memorial before the Most High.
Then all of the people hastened together
And fell to their faces, to the ground
To bow in homage to their Lord
To the Almighty, G-d Most High.
The singers than praised with their voices
Sweet was the melody made with the greatest sound.
And the people besought the Lord Most High
In prayer before the Merciful One,
Until the order of the Lord was completed
And they had perfectly completed His service...”
Hugros ben Levy concluded, "We like to think that we stand firmly in the ancient Mikdash tradition of devotion to the Avoda and to 'Him who made His name dwell in this House. Kein Yehi Ratzon. " Pausing, he added, "It is a great responsibility!"

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

Parsha Pix
400 silver pieces that Avraham handed over to EFRON (pencil = IPARON, heteronym of EFRON).
V’LIVKOTAH is written with a small KAF - under the pencil - a small kaf, a.k.a. a demitasse spoon.
G-d blessed Avraham BAKOL. There is an opinion that this blessing included a precious gem that had miraculous curative powers. That’s it under the B”H.
There's a speech-bubble with a chain in it, standing for VAYOMAR, and he (Eliezer) said, which is read with a SHALSHELET (chain).
BARUCH HASHEM was said by Eliezer. (B'ruch HaShem, by Lavan.)
Dakva’s scene of Rivka at the well (spring).
One of the gold rings Eliezer gave to Rivka.
The Xed out turkey platter is Eliezer’s refusal to eat before he had completed “business”. Good thing, too, because Lavan had poisoned the food (poison symbol).
CHUPA is for Yitzchak’s marriage to Rivka (also Avraham’s to Ketura).
Gift for Rivka and her family, as well as the gifts Avraham gave to the children of the “PILAGSHIM”.
The word TEREM appears eight times in the Torah, twice in Chayei Sara.
NEVIOT water is for the sound-alike of the first born of Yishma’el.
There are two dots forming a SH'VA - this is a sound-alike for a grandson of Avraham's via Ketura.
The animals are mentioned in the haftara.
So is the question as to who will sit on David's throne after his death.
The arrow is from CHAVILA to SHOR.
The badge is Agent 99's of Control. She was a SOCHENET, a term describing Avishag in the haftara.

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 (Vayeira) TTriddles:
[1] Old sailor, Philistine, TT’s uncle
One of the nicknames for an old sailor is SALT. As in NETZIV MELACH, a pillar of salt, into which Lot's wife turned. BTW, although in the Torah she is known only as Lot's wife, there are Midrashim that name her. In different texts, she is called IDIT (Edith) and IRIS (Iris). Who wrote, "Don't look back, Mrs. Lot?" (Ans. Ephraim Kishon.) Anyway, besides NETZIV MELACH, the word NETZIV occurs elsewhere in Tanach with the meaning of officer or garrison, as in NETZIV P'LISHTIM (Philistines). TT in this TTriddle does not stand for Torah Tidbits (nor Rex Stout's Tingley's Tidbits - the best Liver Pate No. 3, from a Nero Wolff short story, The Bitter End - thank you Shmuel M.), but TT stands for Torah Temima, the excellent work on Chumash that correlates the Oral Torah with the Written, by R' Baruch HaLevi Epstein. The Torah Temima's father is the Aruch HaShulchan, R' Yechiel Michel HaLevi Epstein, and his uncle is R' Naftali Tzvi Yehuda Berlin, known by the acronym NETZIV. The answer of this TTriddle: NETZIV.
[2] Royal dreamers of the night
The word CHALOM, dream, occurs many times in Tanach (in various grammatical forms), but the term BACHALOM HALAILA, in the dream of the night, occurs only three times (once without a VAV in BACHALOM and twice with). The two royal night dreamers are AVIMELECH from Parshat Vayeira, when he received a warning from G-d not to touch Sara and to return her to Avraham, and [L] Shlomo HaMelech in Giv'on, was spoken to by G-d in a night- dream and asked what he wanted. Young Shlomo acknowledged G-d's kindness to his father David, and asked for, what we can called, the sensitivity and intelligence to be able distinguish between good and evil, right and wrong, and to judge the people well. G-d was pleased (so to speak) with what Shlomo asked for, and that that he did not ask for long life or wealth or dominance over his enemies. He granted him, not only unparalleled wisdom, but also the things that he had not asked for - wealth, honor, etc.
[3] testifies to its high fat content
One of the foods that Avraham served his guests was CHEM'A. In modern Hebrew, the word is used for butter. As we saw in last week's Portion of the Portion, there are different opinions as to the meaning of the Biblical word CHEM'A, which included curds (cottage cheese?) and the cream skimmed from the top of milk (butter fat). Whatever CHEM'A was, what testifies to its high fat content is the Aramaic word for CHEM'A, as found in Targum Onkeles - SH'MAN, from the root word that means FAT.

This week's TTriddles:
[1] Congratulations to Pippin III and Bertrada of Laon on their marriage
[2] High School reunion for alumni of the Mesivta of Zanesville This Motza'ei Shabbat Not to take place at the Israel Center, Jerusalem Ir Kodsheinu
[3] Namesakes, 10 gen. apart, they each had 4. What?
[4] In the B’reishit Man race, he beat him 9-8. Who? Whom?
[5] Biblical counterparts of Marion Jones and Lauryn Williams, one aspect
[6] The singer’s nephew is a sharp, questioning Oriental
[7] What do Tzivia’s son and Shlomo’s mother have in common?
[8] Sounds like heavy

Israel Center Miscellany
See website for the "standard" entries of this file.

Judaism A-Z Hotline
New! From the Israel Center: Questions and requests concerning Shiurim, Weddings, Bar/Bat Mitzva, Kashrut, Holidays, Judaica books...You have a question about anything Jewish or need help with anything Jewish, just call 1-800-300-613

Please help light a “Chanuka candle” for those who are too sick to do so for themselves. Please make a generous contribution to our Chessed Fund to help people close to the poverty line. Please make checks out to “Chessed Fund” and send to: Chessed Fund, c/o Menachem Persoff
OU Israel Center, P.O. Box 37015 Jerusalem 91370

Who's Who and What's What - The People and Programs of OU Israel - Rabbi Avi Baumol, Director of OU Israel Communities by Rabbi Avi Berman
The OU is doing many amazing things throughout the country every single day. What we haven’t accomplished is to convey the extent of our activities and our achievements to the general audience. For some reason people think of us as a Jerusalem only--lectures only--adult only, organization. This is far from the truth. We cater to young and old, men and women, religious and secular, literally thousands upon thousands of people throughout the entire country!
Let’s get that message out. Let’s make sure the entire Jewish community is aware of all the incredible programs we are running in Israel. That way, if people on the coast are looking for a chesed project for youth in Israel, they should automatically know of our Makom Balev program. And if in Bet Shemesh an Anglo community is searching for a project to bridge the gap between secular and religious, OU’s “lichyot beyachad” program should be an obvious choice. The same with lectures and scholars in residence, the same with social programming ...
When the terrible war was taking place and people in Israel were looking for ways to help out our brothers and sisters in the north, they should have automatically called the OU; they would have found out how many programs we are running and all volunteer work we created and facilitated. Many, however, were unaware.
We cannot continue to be the best kept secret in Israel! This has to change.
Rabbi Avi Baumol has joined us to help effect that change. As the Rabbi of Cong. Schara Tzedeck in Vancouver, he successfully raised the community, and the perception of the Shul in the eyes of the community, tenfold. Rabbi Baumol will be in charge of two interrelated areas - Public Relations, and a new initiative called “OU Israel Communities”.
Rabbi Baumol will help bring these messages out to the public, and he will enable other communities in Israel to join together through OU Israel and continue to affect and influence the Israeli scene.
Our goal is to create a network of Anglo communities throughout the country, our faithful Torah Tidbit readers, who will benefit not only from that publication but also from all that we have to offer in Jewish services. When a shul signs up to join the new OU Israel Community (for free) they will immediately become part of a larger team, with a joined mission, and similar hashkafot.
The Community will benefit from our years of experience in the rabbinate, our understanding of what it means to build a ‘community’ and our connections throughout the country for various chesed projects, chinuch projects, and self-development. In addition, there will be a new website (ouisrael.org) with valuable information, and chat services for Anglo communities, as well as additional periodicals with in-depth divrei Torah and spotlights on a specific Jewish community each time.
You, our faithful Torah Tidbit readers, a community of Anglo Jews who have made Aliya, have much to offer the nation on the whole. Together we can influence Jews throughout the country and we can find comfort in knowing that we are not alone but united in our mission of turning this spark of redemption into a blazing fire which warms, lights, and shines all around us.
If you are looking for a specific chesed project, if your shul would like to be a part of this great new initiative, please email or call Rabbi Baumol, and hopefully we will be strengthened, unified, and our message of loving Am Yisrael, being guided by Torat Yisrael, and revering Eretz Yisrael will reverberate throughout the country.
Rabbi Baumol’s contact information: abaumol@israelcenter.co.il, (02) 566 7787 x 246 or 050 595 4590

NESTO Native English-Speaking Teen Olim
NESTO is proud to present Dale Carnegie Course - This leadership training program is designed to prepare young adults for life. It gives them the skills they need to reach their full potential - at school, home and work.
Who? English-speaking teenagers aged 17-18 who recently made Aliya.
When? Thursday nights at 6:13pm from December 7th thru February 1st, 8 sessions over a 9-week period, with a break for Chanuka
Where? OU Israel Center, 22 Keren HaYesod
An introductory presentation will be given on Tuesday, November 28th at 8:13pm at the Israel Center, Deadline for registration is Nov. 21st, Limited number of places, For more information contact Rachel at: nesto2007@gmail.com or Jeremy at: Jeremi.Man@gmail.com

This past Shabbat NESTO had its first Shabbaton of the year. More than 60 NESTOers including 7 girls from the Naaleh program gathered together in Beit Bnei Akiva for a great, fun filled Shabbat. The theme of the Shabbat was TIME. We had great Pe'ulot, disscussion groups and Divrei Torah about the concept and value of time. The davening, singing and Ru'ach during the meals added to the great Shabbat atmosphere .I would like to thank Chaim ,the Madrichim, Gaba'im, Chazanim and Baalei Kri'ah for their hard work an effort. We couldn't have done it without you. - Rachel F.

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
NESTO's home base is the Israel Center's TEICHMAN FAMILY YOUTH CENTER
The Israel Center's Youth Program for Anglo-Israelis, tel. 566-7787 ext. 247 • fax: 561-7432, Chaim Pelzner, Director, Rachel Fredman, Bat Sherut, Chananiel Vogel, Tech. Support, Partially funded by the Jewish Agency for Israel

Travel Desk: 566-7787 ext. 261
THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. Please note that ALL Israel Center tiyulim require advance registration.
And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Efrat Tours - www.efratour.co.il).
At your service SUNDAY, MONDAY, TUESDAY, THURSDAY
11:00am-4:00pm (and beyond*)
Call Naomi at the Israel Center Travel Desk, 566-7787 ext. 261; fax: 566-0156 • tiyul@israelcenter.co.il - *if you call outside Travel Desk hours, or if we miss your call for any reason, please leave a message and we will return your call.
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.
BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul.
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 this year? If so, speak to us! (566-7787 ext. 261) to see if we have any tiyulim or Shabbatonim (call Ita Rochel ext. 204) that they might be interested in.
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 outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@israelcenter.co.il. Please be sure to include email or fax number for reply, in addition to phone number.
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel

LAST CALL for rooms at the SHABBATON of the OU Convention, Double room (2 people): 1449NIS ($349) including registration, Single room (1 person): 999NIS ($235) including registration; Final date for new registrations or cancellations without penalty is noon on Sunday, November 19th

The Palmach Museum, Tel Aviv with Nachman Kupietzky; Wednesday, December 20th Chanuka - Check-in 10:30am • Leave Center 10:45am PROMPTLY • Return 3:30pm (approx.), See the newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, 85NIS (100NIS non-members) • must pay in advance, Limit: 25 people • Call Travel Desk (ext. 261) to reserve

Another One-Time Special Tour of Israel Museum, Wed. November 29th at 11:00am - about 2 hours - See the Bread Exhibit, Shrine of the Book, and model of the Second Beit HaMikdash from Holyland Hotel, 50NIS members (60NIS non-members) incl. coffee & cake and English guiding, for age 60 and over Call The Travel Desk (02) 566-7787 ext. 261 - First come, first served

Invigorating and relaxing vacation at the Dead Sea - Join us at the lovely Tzel Harim Hotel in Ein Bokek at the Dead Sea, 5 days, 4 nights - Sunday-Thursday, December 3-7, '06, Mehadrin = Eida Charedit and Rabbi Rubin, Hashgacha = HaRav Yehoshua Noivert, author of Shmirat Shabbat K'hilchata, Half Board plus Coffee & Cake Daily, Private Beach, Spa with Dry Sauna, Indoor Dead Sea Water Pool, Heated & Mud, Semi-Olympic sweet water pool, Separate Hours for all Swimming/Bathing Options, Entertaining Evening Programs, First-floor rooms accommodate up to 3 people, Second-floor rooms accommodate up to 4 people and include solarium porches, Only 1120NIS per person (double occupancy), Children 2-12 in parents' room: half-price, under age 2 free, Single supplements available., Call Travel Desk to secure your reservation: (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets!

Rare & Special Opportunity - Private showing of a magnificent Judaica Collection; Chanukiyot and many more treasured works of art lovingly gathered from all over the world during a period of many years; Hear the fascinating and intriguing stories behind this amazing collection, Tuesday, December 12th, Leaving the Israel Center at 7:45pm, Limit: 25 participants, Donation 75NIS, Coffee & Cake, Proceeds of the evening will go towards the purchase of Mezuzot and Tefillin for the Israel Center's Judaism A-Z hotline project, Shulamit will lead the participants on a short walk to our special secret destination

Exciting News! OU Israel and the Israel Center are "doing" PESACH this year IY"H at the KINAR - Watch for details

The Back Page of TT740
The Avrom Silver Jerusalem College for Adults - Dean, Rabbi Sholom Gold, 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" IC classes & lectures - 5NIS Life members, 20NIS members, 25NIS non- members
No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single.
Programs of the Center are partially funded by the Jewish Agency for Israel

Schedule for Erev Shabbat to Erev Shabbat, 26 Cheshvan - 3 Kislev (NOV 17-24)

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

Friday Night
Single Men & Women, 30s and up... Tell a friend, bring a friend - You're invited to an Oneg Shabbat, Nov. 17th, 8:45pm (Parshat Chayei Sara) featuring Great Nosh and a Terrific mini-Shiur (in English) by Rabbi Efraim Sprecher on Why Halacha derives the law of Marriage from death (a burial plot?) No RSVP necessary, Questions? Call Andy 052-673-3704, groups.yahoo.com/group/OnegShabbatattheOU

Shabbat day
Shabbat Parshat Chayei Sara, November 18th, 3:00pm (Mincha 4:00) Special guest: Rabbi Dr. Tzvi Hersh Weinreb, Executive Vice President, Orthodox Union on Parshat HaShavua, Refreshments, Maariv

Motza'ei Shabbat
Motza'ei Shabbat, November 18th, 8:30pm: Rambam vs. Maharal in Meaning of Mitzvot,Maharal: Are the Rambam's Taamei HaMitzvot in good taste? by Rabbi Yaakov Moshe Poupko

Motza'ei Shabbat, November 18th, 8:30pm - English Stand-up: Jerusalem Style with Charley Warady (headliner... Comedy Central & NBC's Fridays), Boris Melamed (The Humble Show-off), MC Uncle D (David Kilimnick) in the Teichman Family Youth Center 22 Keren HaYesod, 25nis (students 20nis) / 050-875-5688 or www.israelcomedy.com

SUN-Thu in the Ganchrow Beis Medrash (first floor)
on hold Masechet Kiddushin with Rabbi Pesach (Paul) Greenman
10:00am SUN, TUE, THU Gemara shiur in the third perek of Megila with Rabbi Jeff Bienenfeld
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
5:30pm MAARIV will take place IY"H during Cheshvan, Kislev, Tevet

Sunday
N'shei Library 10:30am-12:45pm
9:30am (women only) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (men/women) Leftover Cholent with Phil, Tonia Frohwein resumes IYH on Dec.3
Shprintzee Herskovits resumes IYH Dec.17 - In the meantime...
NOTE NEW DAY (temp.) Sundays, 11:30am - (men & women) Stories of Inspiration & Chesed
Share these stories and make a difference with Jackie Lowenstein
Sundays at 12:30pm • Creative Life Education • with Aharon Romm - "Lift me up so I can touch the sky"
5:20-7:20pm -Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410)
7:30pm (men & women) Issues in Jewish Thought NEW TOPIC: "Maimonides and Nachmanides on the Natural and Supernatural -- Order versus Intrusions with Rabbi Chaim Eisen
Riddle: When is Nighttime Lunchtime? Answer: When the Israel Center shows some of its Lunchtime Jewish Videos at night.Sunday, November 19, 7:00pm and 8:45pm
DOUBLE FEATURE - Avi Hoffman's 'Too Jewish?' - Award winning one man performance of Jewish music, humor, culture, and language. This act is terrific - it has something for everyone. As the New York Times said, “A hilarious, warm and winning mixture of nostalgia, song, comedy, and social history - a delightful revue!”
"3 Cantors Sing Yiddish" - Three of the world’s greatest chazanim, Chaim Adler, Asher Heinovitz, and Naftaly Hershtik, perform Yiddish classics before a live audience in Jerusalem.

Monday
N'SHEI LIBRARY 10:00am-12:30pm
9:15am (men & women) Excursions into the Book of Shmuel with Mrs. Pearl Borow
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff
MON 11:35am: Jewish History Series by Dr. Henry Goldblum - Pharisees and other sects before the Great Revolt of 66 C.E.
Monday, 11:35am (women only) Aviva Nissim with...Torah Insights on Wealth
Fit Forever: Look & Feel your Best! Exercise for women of all ages, Mondays 11:35am-12:30pm - Gentle exercises to improve flexibility, circulation, posture, etc. Breathing and relaxation skills to use every day.
Monday, Nov 20th, 12:30pm, in the Library (free) video - “Abraham” - The life of Avraham Avinu as presented in a highly regarded television mini-series. Nominated for three Emmy Awards. (Part 2) (Please note: This movie was taped from television so, unfortunately, there are commercials.)
Women's Beit Midrash MON (and WED) 2:30-4:30pm - Acquire study skills and knowledge crucial to your life as a Jew - join us!: SHIR HASHIRIM with Pearl Borow; Double class with Pearl, this week only
Mondays, 7:30pm (and Wednesdays, 9:00am) Studies in Sefer Bamidbar with Dr. Avivah Gottlieb Zornberg
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the Israel Center • maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday, Nov 20th, 7:30-9:30pm with Dr. Judy Belsky

Tuesday
The Israel Center and the Old City Free Loan Association, 16th year • over 4000 loans granted - Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 • Please bring ID
9:00am: IYUN T'FILA - Know your Siddur with Rabbi Aharon Adler
10:15am: Parshat HaShavua with Rabbi Sholom Gold
resumes IY”h Dec. 5th - 11:00am: (M&W) PARSHAT HASHAVUA with Rabbi Eddie Abramson
Tuesdays, 12:00-2:00pm • for women only • with Mrs. Esther Sutton - “The Compassionate One Wants the Heart” - A Workshop on Rediscovering our Hearts through Torah, Story, & Writing
12:00noon (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe with Raizel Zisk
Torah Video and Lunch -Tuesday, Nov 21st, 12:30pm, in the Library (free) - Yiddish Theater: “Motke Ganif” (“Motke the Thief”) A new interpretation of Shalom Asch’s brilliant sociological and psychological study of a thief, performed in Yiddish. (No subtitles)
Tuesday, Nov. 21, 7:00pm “Partisans of Vilna” - Excellent documentary on the resistance of Jewish partisans, fighting against the Nazis while living in the forests of Lithuania and Poland. Interviews with many of the former partisans, most particularly Abba Kovner, the Commander
of the Vilna Jewish underground, as well as other survivors of the Vilna ghetto are interspersed with archival footage. A very moving and informative film. (2h 10m)
Meet our M'forshim - Tuesdays, 8:00pm - Upcoming session: Rashi, Given by Rabbi Yonatan Kolatch

Wednesday
Wednesdays, 9:00am (Mondays, 7:30pm) - Studies in Sefer Bamidbar with Dr. Avivah Gottlieb Zornberg
resumes IY”h Dec. 6th - Wed. 9:20am 70 Faces of the Torah: Halacha as derived from Torah by Rabbi Macy Gordon
Wednesdays, 10:45am: Parshat HaShavua with Rabbi Yosef Wolicki
Shiur/Divrei Torah while you fold: More volunteers are welcome to join the wonderful group of dedicated folders. Come Wednesday, any time, and/or Thursday, mornings (sometimes a bit later). It's not just folding. It's not just Divrei Torah. It's an EXPERIENCE.
Watch for announcements of the resumption of Chani Abramson's class
Jackie Lowenstein has temporarily moved to Sunday - see there
Wednesday, November 22nd, 12:30pm, in the Library (free): video - Rivka & Yitzchak by Rabbi David Derovan
2:30-4:30pm - Women's Beit Midrash with Pearl Borow 1st hour: Connecting to T'hilim, 2nd hour: Textual Study of Chumash & Rashi
Wednesday evenings, 7:30-8:30 - AN EXCITING, UNIQUE, NEW SERIES FOR THINKING PEOPLE! It will challenge your Judaism; it will change your life. "Truth Will Sprout from the Earth" How Many Truths? How Many Legitimate Pathways to G-d? (Is "Pluralism" a Dirty Word?) Forays of the Mind and Spirit • Compiled by Rabbi Chaim Eisen; Now beginning Unit 2. How Many Right Answers in Jewish Law?

Thursday
Shiur/Divrei Torah while you fold
Thursday, 11:00-12:50: Judaism and Astrology with Dr. Hayim Abramson
Root & Branch Association in cooperation with the Israel Center
Fifth Root & Branch Association Jerusalem Bible Codes Conference, Rabbi Dr. Yochanan Spielberg, Chairman
Thursday, November 23,15:00-20:30
15:00 “Overview of the Bible Codes" Ilustrated lecture by Rabbi Dr. Yochanan Spielberg, www.TorahSoft.com
15:30 "Bible Codes in the Parsha", Illustrated Lecture by Dr. Alex Rottenberg
Mincha/Maariv/break
17:30 "Ro'im Kolot (See the Voices)" , Illustrated lecture by Mr. Yakov Guggenheim
18:30 "New Developments in Bible Codes Research" Illustrated lecture by Mr. Nachum Bombach, C.P.A. www.TorahCodes.org
19:30 "Unfolding Mysteries of the Codes" Illustrated lecture by Prof. Eliyahu Rips Dept. of Mathematics, Hebrew U. www.hidabroot.org
Info: rb@rb.org.il/www.rb.org.il, NIS 25 p.p., members NIS 20, students NIS 10

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

Upcoming at the Israel Center

Invitation: In addition to the Convention Shabbat opportunity, members of the OU family in Israel are invited to join convention participants for shiurim and sessions throughout the convention. - Call the Center for details

NCSY Alumni Reunion Melave Malka - Motza'ei Shabbat November 25th, Jerusalem Renaissance Hotel - Enjoy a great evening together with old NCSY friends from throughout Israel as well as hundreds attending the OU Convention from abroad
8:00pm - Bring your memorabilia to share for our walk down memory lane
9:00pm - Welcoming and All Star Alumni Concert featuring:
Howie Kahn who will do a show on music sung at NCSY Shabbatons from 1968-76 when he was the Band and he played at every single region!
Alan Freishtat who will do a show on music sung at NCSY from when he was the band (70s - '82)
Lenny Solomon will do a show on music sung at NCSY when he was band '81-'90)
Plus other surprise All Star Musicians! Awesome Food, $18 per adult with reservation, $25 at the door, To reserve, email Rabbi Ari and Sara Solomont at SarahBeth@solomontfamily.com or Rabbi Dave at rabbidave@ou.org; To enquire about performing, email Lenny Solomon at lenny@shlockrock.com, Best idea: Register via the NCSY alumni website for only 50NIS www.ncsyalum.org
Confused about the OU Convention's Melave Malka? Here's the latest...
The Melave Malka (see p.14) is for NCSY alumni AND OU Convention participants.
People who signed up for Shabbat via the Israel Center are invited to the MM for free.
NCSY alumni in Israel who are NOT coming for Shabbat: 50NIS with advanced reg.
Register with Naomi (02) 566-7787 ext. 261

Shabbat afternoon, Nov. 25th, 3:00pm -- Yaacov Peterseil & Co. on the Parsha

SING ALONG with HOWiE KAhN - Evenings of Music, Humor and Nostalgia, Motza'ei Shabbat, October 28th WAS A SMASHING SUCCESS, B"H, Motza"Sh, Dec. 2nd 8:30pm, Songs from Israel, (Chasidic Song Festival/Naomi Shemer), American Folk Music (Peter, Paul & Mary/Bob Dylan) and a bit of SHLOMO CARLEBACH, Motza"Sh, Jan. 6th, 8:30pm, American Chasidic Music (Ruach Revival/Neginah Orchestra), Popular Hits from the 60s, (The Beatles, Simon & Garfunkel) and a bit of SHLOMO CARLEBACH, Each show: 40NIS members,45 NIS, n/m, "A Splendid Time is Guaranteed for All"

December 5, 2:00pm “Ich Bin Jude, Ich Bin Jude” Documentary on the resistance of Jewish youth movements in France in response to the German occupation and the oppression of Jews during World War II. The story is particularly that of the Jewish Scouts and the Zionist Youth Movement. The film consists of interviews with many of the men and women who had resisted
and includes footage of the places where the event happened. (French with English subtitles.)
BONUS: After the film, the filmmakers, Bryan Barak Bard and Nicole Bard, will answer questions and discuss the story (in English).
December 19, 7:00pm “Gentleman’s Agreement” - A film classic, considered by many critics and viewers to be one of the best movies ever made. Gregory Peck as a Christian journalist wishing to report on anti-Semitism. He assumes the identity of a Jew in order to experience the prejudice and hatred firsthand. He is shocked and horrified by what he discovers. Nominated for 8 Academy Awards, winner of three including Best Picture of 1947. A simply marvelous - and important - film. (2 hours)

Sunday, Dec.3, 8:30pm, David Kilimnick's - The Aliyah Monologues: Classic, Israel Center's Teichman Lounge, 050-875-5688 www.israelcomedy.com

2-day pre-Chanuka Yesha Fair MON/TUE Dec. 4-5, 10-2:30, different merchandise each day

Three B'OR HA'TORAH "Torah & Science" lectures - Sun. Dec.17, 10am-1pm at the Center.
Sarah Yehudit Schneider, Dr. Lee Spetner, Prof. Yeshayahu Yernetsky. Info: Ilana Attia 642-7521

For the People of the Book...presenting: THE BOOK - The Israel Center is forming a special
"Chug Tanach" lecture series, to be given by Rabbi Dr. Eli Assis of Bar Ilan University starting with Sefer Yehoshua; Learn how to do a close, intensive reading of the text to expose its inner meaning, Learn just how deep "pshat" really is. Be amazed at uncovering hidden structures of the verses and how many verses that seem to repeat themselves are really parts of a greater pattern - all within the realm of PSHAT! Learn traditional and modern scholarly techniques to uncover pshat. This is an academic level course for anyone - even if you are not an academic!
Professor Assis is more than a scholar - he is a dynamic lecturer who has taught Tanach at Michlelet Herzog, Touro College, Bar Ilan, and Hebrew University and has lectured around the world. He has published books on Tanach from Magnes Press, and Yediot Acharonot, as well as in scholarly journals. He is currently working on a book on Shir Hashirim.
You come out of his lectures amazed at how much beauty is found in the text, and with a greater sense of Yir'at Shamayim as well! Even if you think you know the story of Yehoshua and the conquest, it is worth trying this course - you will be surprised. The course will be held on Monday or Wednesday evenings. Time and day to be announced based on registration. Language of instruction will be English or Hebrew - based on registration. There will be a charge of 25 shekels per lecture. Prior background in Yeshiva helpful but not required. To find out more and to register, please call Sam Finkel at (052) 469-1263, or email at: finkels2@zahav.net il
"Those who don't learn Nach, become empty vessels without emunah." Harav Shimeleh Zilchover, Zt"l, Mashgiach of Yeshivas Chachmei Lublin

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
Rabbi Avi Berman, Director - General, OU in Israel
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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