Shabbat Parshat MIKETZ - Zot Chanuka This Shabbat is the 92nd day (of 355) and the 14th Shabbat (of 51) of 5767 ...MA NOMAR... MA NEDABER UMA NITZTADAK... (B’reishit 44:16) HALACHIC TIMES Candle lighting and Havdala - Standard (winter) time, 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. WORD OF THE MONTH The first 5 days of Chanuka always have the same dates: 25, 26, 27, 28, and 29 of Kislev. The last three days of Chanuka each have two possible dates: 30 Kislev or 1 Tevet, 1 or 2 Tevet, 2 or 3 Tevet. From a practical halachic perspective, dates of birth or [L] death are calculated by their date, not which day of Chanuka they fell. For example, for someone who died on the 7th day of Chanuka, his yahrzeit is not the seventh day of Chanuka, but rather the first or second of Tevet - whichever it was in the year of death. On the birth side of the issue, a boy who was born on the 8th day of Chanuka might not be able to celebrate his Bar Mitzva on that same Zot Chanuka, if he was in fact born on the 3rd of Tevet and the year of his Bar Mitzva has two days Rosh Chodesh Tevet, making his birthday on the day after Chanuka. ZOT - THIS is Chanuka! But we can and do read much significance into the name. THIS is Chanuka! And what were the first seven days? Not Chanuka? Of course, all 8 days of Chanuka are CHanuka. But we also have a sense of counting through the first seven in order to arrive at the full-Chanukiya of the 8th day. Each day is special on its own - that's why we can say full Hallel on each day. If the days were just "another, another, another...", we would not have the necessary justification to say full Hallel. This is one of the reasons given for the reduced Hallel (a.k.a. Half-Hallel or Hallel with Skipping) of the second through seventh days of Pesach. In last week's Lead Tidbit and else- where, we made the case for the significance of Chazal's choice of 8 days for the celebration of the victory of Traditional Judaism over the forces of Greek culture and religion in particular, and over the allure of assimilation in general. Let's add a few things to pot (as if we spun a PEI in a game of dreidel). The Gemara in Avoda Zara tells us that when Adam HaRishon perceived that the days were getting shorter and shorter into the winter, he feared that this was his punishment for having disobeyed G-d and that he was the cause of the world returning to TOHU VAVOHU. He accepted upon himself 8 days of fasting and prayer. When he saw that the days were beginning to lengthen, he realized that it was the natural cycle of things and he celebrated for 8 days. His celebration was "for the sake of heaven", but subsequent generations perverted it for idol worship. With a strong feeling of "there is nothing new under the sun", we can see in our 2145 year old holiday of Chanuka, a sense of a revival of a 5767 year old holiday that the Jewish people restored "for the sake of heaven". And then there is the ZOT - see page 6. It is with ZOT that we earn the Chanuka miracles. Mikeitz STATS MITZVOT Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 14 p'sukim - 41:1-14 Let's take that point one step further. In "normal" circumstances, a person in Yosef's position should take steps to get himself out of prison by asking the wine steward (or whomever) to help. But in this case, we can see that the Sar HaMashkim spoke condescendingly about Yosef, calling him a NAAR IVRI. This probably means that he relished the idea that the "Jew boy" relied on him to get out of jail. This, after giving G-d credit for the dream interpretation. We can imagine that in Yosef's particular situation, his asking the Sar HaMashkim for help would not be the right way to go. Par'o has two dreams - 7 emaciated cows consuming 7 fat cows without showing the effect of their "meal", and 7 scorched ears of grain consuming 7 fat, good ears. These dreams upset him very much. He summons his counselors who fail to ease his mood with their unsatisfactory interpretations. The wine steward remembers Yosef and approaches Par'o with his story. "With us there was this Jewish kid..." Par'o orders Yosef's removal from prison and Yosef is prepared to meet Par'o. SDT: Rashi points out (actually, he curses) that wicked people, even when they are acknowledging good that was done on their behalf, will belittle those to whom they owe a debt of gratitude. The Wine Steward refers to Yosef as a NA'AR (connotation of a fool), IVRI (a foreigner who doesn't belong amongst us), EVED (a slave unworthy of leadership). SDT: There is a Tradition that Yosef was "remembered" on Rosh HaShana and removed from prison to the palace of the king. What happened to Yosef was part of the Divine Plan for enslavement and subsequent redemption of Bnei Yisrael. Perhaps, this gives Rosh HaShana one of its claims to be called ZEICHER LI'TZI'AT MITZRAYIM, commemorative of the Exodus, as we say in Kiddush. (Also, the Plagues began on Rosh HaShana, and actual slavery ended then). SDT: When Yosef was brought before Par'o, the Torah tells us that he shaved. Rashi says that it was a sign of respect to royalty. Some say that Yosef was a NAZIR, and he did not drink wine or cut his hair. Nonetheless, he shaved for Par'o. Levi - Second Aliya - 24 p'sukim - 41:15-38 There is an impressive list of parallels between the story in this sedra and Megilat Esther. Specifically, in Par'o's treatment of Yosef and Achashverosh's instructions to Haman about how to parade Mordechai through the street. The textual similarities are extensive. Shlishi - Third Aliya - 14 p'sukim - 41:39-52 Note that Par'o acknowledges that G-d is the source of Yosef's wisdom. Apparently, not all Egyptian rulers had the disdain for the G-d of Israel that a successor of this Par'o had many years later. Although it is worded in the form that a "new king arose who did not know Yosef", we can see that it was also G-d that the new king chose not to know. This phenomenon seems to be repeated in Jewish History. Of relevance to the Chanuka story is the attitude towards G-d and the People of Israel of Alexander the Great com- pared with some of his successors. R'vi'i - Fourth Aliya - 23 p'sukim - 41:53-42:18 Meanwhile, Yaakov, aware that there is food in Egypt, sends "the brothers" (but not Binyamin) to buy provisions. SDT: The Torah says that Yaakov SAW that there was plenty... Rashi asks: What is the meaning of SAW; would not HEARD be more accurate? Rashi answers that Yaakov SAW in a prophetic- like vision that there was plenty in Egypt. Rashi adds that this was not full, clear prophecy, as Yaakov still did not SEE that Yosef was on the scene. A prophet sees only what G-d wants him to see, and understands only that part of a vision that he does see. SDT: The Gemara in Taanit says that Yaakov and family were still well-supplied with food at this stage in the famine. Yet he sent them to Egypt, rather than inflame the jealousy of others. When others have not, it is improper to flaunt what you have. Yosef sees his brothers, recognizes them, (they do not recognize him,) and remembers his dreams. He treats them harshly and accuses them of being spies. They deny the charges and tell Yosef of their family history and honorable intentions. SDT: Rashi says that the brothers (unknowingly) uttered a prophetic statement saying "WE are all the sons of one man". Consciously, they were talking about themselves. But the statement is very true when Yosef is included - We are ALL... The Baal HaTurim points out that the phrase VAYISHTACHAVU LO, and they (the brothers) bowed to him (Yosef) has the same numeric value (772) as B'CHAN NITKAYEIM HACHALOM, with this, the dream (Yosef's) was actualized. TT adds that VAYITNAKEIR ALEIHEM, And he (Yosef) acted like a stranger to them (the brothers), is also 772. Part of what Yosef did to complete the Divine plan expressed by his dreams, was to hold back in revealing himself for a while. SHEVA SHANIM, 7 years, a significant feature of this episode, is also 772. Numeric SDT: B'ZOT, with this you shall be tested. Yosef said that the children of Israel will be tested B'ZOT. B'ZOT = 2+7+ 1+400 = 408. The three major "tools" to achieve forgiveness from G-d are T'FILA, T'SHUVA, TZEDAKA. This is what we say in Musaf of Rosh HaShana and Yom Kippur. Some machzorim have another set of words printed above these three. They are not said, but they are there. Prayer = KOL (voice). Repentance is aided by TZOM (fasting). And TZEDAKA is performed with MAMON (money). Each of these three words is numerically equal to 136. 100+6+30 = 90+6+40 = 40+40+6+50. The G'matriyas of these synonyms being equal speaks of an equality of significance in the quest for Divine forgiveness. Add them up and you find 136+136+136 = 408. B'ZOT TIBACHEINU - This is how we are tested - with Prayer, Repentance, and Acts of Kindness are the Children of Israel tested. Chamishi - Fifth Aliya - 35 p'sukim - 42:19-43:15 When each brother opens his sack, he is frightened to find his money there. They return to Yaakov and report to him what has happened. Yaakov laments the loss of Yosef and now Shimon and announces that he will not risk losing Binyamin as well. He refuses to permit his sons to return to Egypt, in spite of (or because of) Reuven's ridiculous suggestion that his own sons be put to death if anything happens to Binyamin. SDT: The Gemara says that the curse of a wise (righteous?) person, even when made conditional, comes true (in some way or other). Reuven offered that his sons should die if Binyamin is not returned. The offer was refused. Binyamin did return to his father. Nonetheless, Reuven said what he said. His "two sons" refer to two famous descendants of his who DID die - Datan and Aviram. One has to be exceedingly careful of what one says! (Not only did they die in the wake of Korach's rebellion, but even earlier, they are referred to as dead. G-d tells Moshe to return to Egypt because those who were after him had died. Rashi says this means Datan and Aviram, who became poor and were considered as dead - they died twice!) The famine in Canaan intensifies and Yaakov finally agrees to entrust Binyamin into the hands of Yehuda for the return trip to Egypt. Yaakov gives them twice as much money as they will need and sends gifts of the finest spices to the "Egyptian leader". Yaakov blesses his sons; they return to Egypt and present themselves to Yosef. Shishi - Sixth Aliya - 14 p'sukim - 43:16-29 The brothers bow to Yosef, thus again fulfilling the essence of his dreams (and this time it includes Binyamin). Yosef sees Binyamin, asks about him and blesses him. Sh'vi'i - Seventh Aliya - 22 p'sukim - 43:30-44:17 (Yosef was creating the potential for jealousy so that the brothers would be put into a similar situation as previously. This sets the stage for "complete" repentance.) He next orders that food and their money be put into their respective sacks and that his (Yosef's) special cup be placed among Binyamin's baggage. He sends the brothers on their way to Canaan, and then sends his "man" after them to accuse them of stealing the cup. The brothers are appalled by the accusation and pledge that if the cup is found with them, the "guilty" party shall be put to death and the others would become slaves to Yosef. Yosef offers to enslave only the guilty one; the others would be free to go. The search reveals that Binyamin has the cup. Yehuda, as spokesman, offers that all should become slaves. Yosef insists that only Binyamin should remain; the others should return to their father. Deja vu all over again! Once again, the brothers can go to Yaakov - without one of Rachel's sons and claim extenuating circumstances. And this time, it would be true! This sets the stage for the possibility of real T'shuva. Will the brothers see this as an opportunity to save themselves and claim that they were powerless to do anything, or will they stand up to this enigmatic ruler of Egypt and be prepared to fight for Binyamin? And this time, it would be easier to do, because they did nothing wrong. Maftir from second Torah There was a period of 12 days during the inauguration of the original Mishkan, when each tribe's leader brought gifts to Chanukat HaMizbei' ach, the dedication of the Altar. The Torah reading for each day of Chanuka corresponds to the NASI of the day from the original "Chanuka" (so to speak). Since there are only 8 days of Chanuka, on the 8th day we read the gifts of day 8, and then we continue with days 9, 10, 11, and 12. Then we read the itemized summary of the gifts, which completes ch. 7 in Bamidbar, the longest chapter in the Torah. Then we add the first 4 p'sukim of B'ha'a'lo't'cha, the portion of Aharon tending the Menora in the Beit HaMikdash. The parallels to the Chanuka story are so strong; this is no far-fetched connection. Haftara - 11 p'sukim -M’lachim Alef 7:40-50 The Haftara tells us of the special Menorahs (10 additional ones) that Shlomo HaMelech had made. They flanked the "original" Menora in the first Beit HaMikdash. The focus on the Menora reminds us of the Chanuka story, and that is why we read this Haftara. In Torah reading for Chanuka, we read about the Mishkan. Between last week's and this week's haftara, we cover the first and second Batei Mikdash. Now, G-d, bring on the 3rd! THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean In the Torah, there are payments provided for that are in the nature of penalties (some of which have been mentioned in last week’s lesson). These are: (1) cases of the double penalty; (2) cases of the four-fold or five-fold penalty; (3) cases of the penalty for rape or seduction; and (4) cases of the penalty which the husband must pay for slandering the bride (which shall IYH be discussed in a future lesson). Non-ordained judges lack jurisdiction over any of these cases. As explained in the Talmud (T. Baba Kama 15b) generally, all payments for damages which are not the actual remuneration for the damage caused, but rather are higher or lower than the actual value of the damage are considered penalties. These cases involving penalties may be judged only by a Beit Din of ordained judges. There is one notable exception to the foregoing types of cases. In the case of property damage caused by an animal through “pebbles”, the owner’s liability is for one half of the damage. The case of pebbles may arise in one of two ways. It may refer to one’s animal entering upon someone else’s property and, while there kicking a pebble which breaks a vessel; alternatively it may refer to one’s animal walking on a public street and kicking a pebble which flies onto private property where it breaks a vessel. In either situation of damage by “pebbles”, the owner of the animal is liable for one-half of the damage caused, and this one-half payment is treated as an indemnity rather than penalty. This statement of the law is a “halacha l'Moshe miSinai", an Oral Tradition that was given to Moses at Sinai, without a corresponding reference in the Torah. Accordingly, Rambam (Laws of Sanhedrin 5:9) writes that non-ordained judges may collect this one-half sum since it is not a penalty. While this case obviously involves a loss of money to the person whose property was damaged, it must also be concluded that Rambam holds this type of occurrence to be frequent, otherwise their jurisdiction over this type of case would fail because of infrequency. The major codes such as Tur and Shulhan Aruch also indicate that non-ordained judges do have jurisdiction over cases of the one-half damages for “pebbles” although they do not have jurisdiction over other cases where the judgment is one-half of the damages since in all other cases the one-half damages is a penalty. In addition to the Torah penalties, there are other payments which, although they appear to be in the nature of indemnification, are treated by the Talmud as penalties. Thus a Mishna states that if one boxes another’s ear he must pay him one sela; if one slaps another he must pay him two hundred zuz. Several other sums are also mentioned for various assaults. Regarding the first case, Rashi explains that it may mean that he actually cuffed his ear or he shouted in his ear. Although there are different opinions among the authorities as to what these sums specified are intended to cover - that is, which of the five items of compensation in cases of assault they cover - all agree that these payments cover some of the items of compensation. Accordingly one would expect them to be classified as items of indemnification rather than penalties. Yet Rashi and Rashba refer to them as penalties and Tosafot, in explaining a Talmudic decision which classifies them as penalties which cannot be judged by non-ordained judges, concludes that all cases which non-ordained judges may not judge nowadays are all now classified as penalties, so that the conclusory label describes the result. In similar fashion, Rambam, in discussing those cases over which non-ordained judges do not have jurisdiction, states “…and similarly, all the penalties which the Sages penalized, such as when one strikes his neighbor or slaps his neighbor, are judged by non-ordained judges. Rabbi Karo in the Shulhan Aruch is in accord with this classification of such items as penalties and, therefore just as in the case of Torah penalties, non-ordained judges may not adjudicate such cases. By contrast, those penalties of Rabbinic origin not expressly made comparable to Torah penalties are enforceable by non-ordained judges. Thus, whenever the Rabbis pre- scribed monetary penalties as a civil remedy for certain types of antisocial conduct, such Rabbinic penalties may be enforced by non-ordained judges. Blemish for Rape or Seduction of a Virgin Ransom 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 Religious and Ethical Challenges of Money [8] by Dr. Meir Tamari RESPONSUM: When the market prices move higher, a storekeeper may similarly raise his prices (Chosen Mishpat 23:20). So here too, the shopkeeper may so, however, the question arises of his keeping his word. By displaying the prices in his store, he has signified his agreement to these prices, even though the agreement was made in writing [rather than verbally which is considered halakhically more binding]. Now by changing his prices he shows himself to be lacking in trust in the Divine Providence [to provide him with his livelihood even if he maintains his promise of the lower price level]. This is in contrast to the actions of Rabbi Safra in Baba Batra 88a, Makot 24a" (Teshuvot Bet Avi 4:185, New York). Defaulting on a contract or noncompliance is easily viewed as unethical when it is illegal or when it causes loss to other parties. Halakhic enforcement is therefore neither surprising nor particularly noteworthy. What is important is to recognize the Rabbinic view of the spiritual damage flowing from noncompliance even where no monetary loss is involved; the spiritual damage suffered by one party of not keeping their word and of causing aggravation to the other party. The spiritual damage of the perpetrator is no less important than the material damage suffered by the victim. Our business behavior is replete with examples of unfulfilled promises and contracts. Some of these are verbal, such as promises made to deliver goods or services at a certain time or pledges to give charity, and even those promises made to ourselves to do or not to do something. Others are deliberate breaches of written contracts such as changes in prices, quality, time schedules and failure to keep to the terms of employment on the part of either the employer or employee. Sometimes the breach of contract, either written or verbal, causes a financial loss, while at other times there is none. Both of them prevent efficient markets and distort their equilibrium. When they become norms, they are economically dangerous since they destroy the trust required by the market and add to the costs of doing business, as everybody has to be careful to make sure that rights and obligations are properly documented, witnessed and preserved. The non-fulfillment of contracts that cause financial loss is similar to crimes against persons or property, and has to be solved by the courts or police. However they, as well as those not causing direct financial damage, require the religious-social-cultural norms of society to prevent them becoming socially accepted norms. Sanctity and enforceability of contracts in Judaism are not only economic imperatives but they are also spiritual ones. The relationship between Israel and G-d is the contractual one of the brit-covenant and G-d is consistently described in Tanach, indeed in all our sources, as One Who Keeps The Covenant - Shomer HaBrit. It is not surprising therefore, that our sources saw all contracts between human parties as having G-d as an additional party. "'If a person will sin and commit a treachery against G-d' (Vayikra 5:20). Rabbi Akiva asked, 'Why does the text refer to one who reneges or denies contractual obligations as sinning before G-d? Whenever two people make any agreement or condition or sale, then always HaShem is present. Therefore when either of the parties changes their minds or denies the obligation then they are denying His Presence; thereby, they sin before Him" (Sifra). Commenting on the biblical verse, "Just weights and just measures you shall have", the Sifra uses the Hebrew hin tzedek, actually just measures, to also denote the word for yes, saying "Let your yes be yes and your no be no" (Sifra Vayikra, 19:36; see also Bava Metzia 49b). "Rabbi Eliezer said, One who changes his mind [alters his undertakings or cancels agreements in economic activities], is as heinous as he who worships idols" (Mechilta Sh'mot 22:27). These do not have to be a flagrant abrogation of contractual obligations but may be subtle subterfuges or insidious comments; "One who alters his voice in order to defraud" (Rashi to the Mechilta). This religious disapproval of unfulfilled contracts becomes translated into halakhic decisions, even in those cases where there was no resultant loss. "Where one paid money for an article but did not take possession [as is essential in Jewish law for a transfer of ownership of movable property, thus placing full responsibility for the safety of the goods on the seller], any party who reneges on the agreed transaction does an act not befitting a Jew. This applies both to the seller and the buyer. Whoever reneges on an agreement, even if he only paid part of the purchase price [and therefore the deal may be considered not to have been completed], becomes liable to the rebuke "Mi Shepara". How is the Mi Shepara ritual performed? The guilty party is arraigned in the Bet Din and publicly rebuked by the Rabbis who say, 'He who demanded payment [for not keeping their word] from the Generation of the Flood, and the Generation of the Tower of Babel, and from the people of Sodom and Amora and from the Egyptians who were drowned in the Red Sea, He will demand payment from whosoever does not keep their word'" (Choshen Mishpat 204:1-4; see also comments of Hagra). In all issues of business morality the existence of a commonly accepted culture and ethical value structure is a prerequisite for ethical behavior, even though, in view of human weakness, of itself it is insufficient and requires legislation, judges and policing. Nevertheless, sometimes the public disapproval of unethical and immoral behavior is the only weapon that society has. This may be because, although the actions are unethical, they may be legal or the courts and police are unable to do anything about them because of a lack of evidence or because the perpetrator is powerful. Nevertheless when a society condones them or allows the perpetrator to go unpunished in any way, it fosters corruption and often, the destruction of that society. MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: Is one allowed to make ice cubes on Shabbat? A: The mishna (Shabbat 51b) says that one may not crush snow to get water but can put it in a cup of water to melt in. There are three main explanations of the prohibition (see presentation in Beit Yosef, Orach Chayim 318). Rashi says that it resembles a melacha, as one directly creates a new object form. The Sefer Haterumah says that the problem is that the resulting water is nolad (a term meaning born, referring to a type of muktzeh). The Rambam places it under the category of the prohibition to squeeze fruit for juice. A practical difference between the explanations exists when one warms congealed fat so that it becomes gravy. The Sefer Haterumah forbids this too as nolad. However; the Beit Yosef says that most authorities permit it, and this is how he rules in the Shulchan Aruch (OC 318:16). The Rama (ad loc.) says the minhag is like the objecting, stringent opinion, while noting that one can be lenient in a case of need. The same disagreement should apply to putting ice in a warm place (not hot enough to be considered cooking) to melt (Mishna Berura 320:35). Most poskim’s point of departure is that the same machloket will also apply to the question of freezing water. If going from ice to water is changing an object, why should going from liquid to solid be any different? Therefore, for S'faradim, who follow the Shulchan Aruch, it should be permitted to make ice cubes on Shabbat, and for Ashkenazim, who follow the Rama, it should be permitted only in a case of need. However, some poskim distinguish between the cases in different ways. The Dovev Meisharim (I, 55) infers from the Ramban that the reason to allow melting ice is that ice itself is considered a form of water. He claims, though, that in relation to water, ice is a new thing, which, if created, is nolad/muktzeh. However, most poskim (see a partial list in Piskei Teshuvot 320:(14)) rejects this distinction and say that those who say that water melted from ice cubes is not nolad say one can make ice cubes in a freezer. It is also possible that the Rama, who is equivocal regarding melting fats, might permit outright making ice cubes. The Tzitz Eliezer (VI, 34) points out that there are two supportable ways to explain the Sefer Haterumah, the source of the Rama’s stringency. One is that the problem is that the water resulting from the melting is muktzeh, and it makes no difference what process created it. The other (Panim Meirot) is that the problem is that the process of putting fat near a fire is considered semi-actively turning solid into liquid. If that is the only problem, we could consider placing water in a freezer, where the process of freezing does not begin in earnest for a while, as too removed to be forbidden. Certainly, the Rambam’s logic regarding crushing snow, that it is similar to squeezing, does not apply to turning liquid into solid (Shulchan Shlomo 320:18). A consensus of poskim rejects the claim that creating ice is forbidden because it is similar to making cheese, which is an extension of building, for various reasons. First, building does not apply to water (Mishna Berura 320:36). Also, ice lasts only while it is kept cold and thus one has not built anything stable (see Shemirat Shabbat K’hilchata 10:(14) who sees this as a mitigating factor regarding nolad). In summary, S'faradim can freely make ice cubes in a freezer. Ashkenazim have ample reason to be lenient, and certainly when there is significant need (recent poskim nuance this compromise differently). If one does not plan to use the ice cubes on Shabbat, muktzeh is not a problem, but there is usually a problem of hachana (preparations for after Shabbat). Certainly, one may put a drink in the freezer to quickly cool it, as even if he forgets and it freezes, it is not such a problem. (Automatic ice makers, where electrical systems are a factor, are beyond our present scope.) Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) Perhaps the idea is as follows: While a person must make his hishtadlus, this is merely a prerequisite condition. His initiative, however, is not what leads to the final result. What actually brings about the result is Divine providence. Yosef exercised his initiative by asking the Sar haMashkim to remember him. But when Yosef specifically instructed him how to use that rememberance by mentioning him to Par'o, he intimated that it was he in fact who was orchestrating the events that would eventually lead to his freedom. The Gemara says that a person can remember something to actively pursue it for twelve months. Hence, the Sar haMashkim could have remembered Yosef's request to act upon it for one year. Had he told Par'o at the end of the year, Par'o too could have remembered one year. Hence, at the conclusion of two years, Yosef's request of the Sar haMashkim could no longer have been effective according to the natural flow of things. This is what God demonstrated to Yosef. Yes, you have to make an effort and take the initiative, but don't think that this is the ultimate cause of the result. I will get you out of prison just as you thought through the agency of the Sar haMashkim, but only after two years when it will be obvious that your intervention was in fact not the cause. Many times, earning a living is a factor in the decision to make Aliya. One should remember that while hishtadlus is important and necessary, it must be understood not as a causal factor but only as a condition. Ultimately, God provides a livelihood, whether it be in Chutz laAretz or in Eretz Israel. When this is understood, then faith and trust become more of a reality, and the decision to fulfill the mitzva of living in Eretz Israel becomes more easily facilitated. 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 Discussing that time, R’ Yechezkel noted: “When I would arise each morning, I would recite the “Modeh Ani” prayer, the prayer thanking Hashem for the new day. But I would think to myself, ‘What type of day awaits me? Another day of very hard work, of beating and humiliation.' Now, if I could at least have some time to study Torah... But I never even had time to learn Torah. What, then, was I thanking Hashem for on the new day? However, when I continued saying the Modeh Ani and reached the words, “rabba emunasecha” I realized that they could be understood to mean, “my faith in You is great” and I was comforted. The Communists could take everything away from me except for one thing, and that is my faith in Hashem, My Creator. To have another day in which I could have faith in Hashem was a reason to appreciate the new day.” 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). [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il Par'o was looking for someone to help him understand his dream. Finally Yosef was there to explain to him the meaning. But from the verses it seems that Yosef does more then just interpret the dream. He also gives advice (B'reishit 41:33). “Now Par'o must seek out a man with insight and wisdom, and place him in charge of Egypt.” The Alshich asks, how could Yosef be so rash to give advice to Par'o without being asked? All Par'o wanted was to understand his dream, not be told what to do, by someone who a few days ago had been in prison? But in actuality Yosef wasn't giving advice. The Gemara in B'rachot (56b) says that seeing a KANEH in a dream is a hint about KHOKHMA – insight. When Yosef heard Par'o relate that in the second part of his dream "...he saw seven fat, good ears of grain growing on a single STALK (KANEH ECHAD)" (B'reishit 41:5) that his dream included a KANEH, he interpreted this part of the dream to refer to finding someone smart. So Yosef wasn't being rude and giving the king advice, he was just doing his job and explaining the dream. In looking for a connection between this portion and Chanuka we find something very interesting. This phrase KANEH ECHAD is found in only one other place in the Torah - in the description of the Menorah. “There were three embossed cups, a sphere, and a flower on each branch” (KANEH ECHAD) (Sh'mot 37: 19). The Menorah ,was also a symbol of wisdom. The miracle of Chanuka occurred with the oil used in the Menorah in the Temple. This is a hint to the battle between the wisdom of the Greeks and the wisdom of the Jews. The Greek/Syrian culture was based on the superiority of human knowledge and (tenuous) moral standards. CHANUKA demonstrates that Jewish wisdom, KOHKMA (faith in Divinely inspired wisdom, morality and capabilities) is superior to the Greek type of knowledge and understanding. Celery Stalks, Broccoli Branches & Water Chestnuts Stir Fry [6] Parsha Points to Ponder - MIKEITZ 2) How could Yosef justify holding back food from his father which would be the direct result of his accusing the brothers of being spies (42:9) and imprisoning them for three days (42:17)? 3) According to most commentaries, the brothers ‘rid’ themselves of Yosef because they felt that Yosef and his interest in the external/physical world was dangerous to the future of the fledgling Jewish nation. If so, why did the brothers react to their difficulties in this week’s Parsha by expressing regret over their selling Yosef? (see 42:21) THESE ARE THE ANSWERS 2) The Chatam Sofer answers that the Torah says clearly that Yosef based his treatment of his brothers on the dreams he had in the beginning of Parshat Vayeishev. In the first dream which he saw as being fulfilled at this time, the brothers and Yosef were stalks of grain. Yosef understood that these stalks symbolized the fact that the family still had food and were taking care of their own needs. There must still have been food at that time and they were in need of Yosef’s help to give them extra support as represented by their stalks being imperfect or for some other reason. (In reality this was true. Rashi to 42:1 quotes the Gemara in Taanit which teaches that they still had food.) Thus, Yosef was not concerned about delaying them for three days. 3) Rav Aharon Kotler makes the poignant point that the brothers did not express regret over selling Yosef. That decision was calculated and remained correct in their minds. Rather, they clearly state that they should not have ignored Yosef when he was crying to them from the pit. Selling him was appropriate and necessary but being so callous as to let Yosef cry in the pit was something for which they felt they were now being punished. 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 Parshat Miketz is a story about many different things - Par'o's dreams of seven starving cows and seven fat, healthy ones; of seven skinny sheaves of wheat and seven full ones. It tells how Yosef explained the dreams and became the viceroy of all Egypt. It's about seven good years and seven years of famine and Yaakov's sons coming from Canaan to buy food. But it's especially a story about brothers and how they act towards each other. When Yosef's brothers sold him to the Midianites, they were sure he deserved to be killed. He was causing trouble in the family, trying to make himself the leader of the tribes. Still, they were troubled. Perhaps they shouldn't have have thrown him into a pit and then sold him! And they were very sorry that Yosef's disappearance caused their father Yaakov so much pain. Years later, during the years of famine, Yaakov sent ten sons down to Egypt to purchase grain. Like everyone else, they had to appear before Yosef. Of course they didn't know who he was, but he recognized them immediately. And what did he do? Instead of welcoming them, he accused them of being spies! He took Shimon as hostage and insisted that they bring Binyamin to Egypt. They were very frightened. "Hashem is punishing us", they said, "because of what we did to our brother Yosef! We saw his suffering and we had no pity on him." They finally realized that Yosef was their "brother" - not an enemy! When telling us this story, the Torah calls them "the brothers of Yosef" over and over again. And they describe themselves as "brothers". But brothers (and sisters!) are part of a family. They must live together with love and respect. They must work together, help each other and be true friends. Only when the brothers expressed their sorrow at what they had done, and showed true feelings of love and concern, did Yosef admit to them who he was - their brother (although that part is in next week's parasha). And since all Jews are brothers and sisters (since we are all the children of Yaakov Avinu), we must always try to act towards each other with love and kindness and friendship. [8] Dvar Torah from a Yeshiva Student Upon reaching Mitzrayim in search of food, the ten brothers come to Yosef in order to beg that he provide for their needs. The torah tells us in B'reishit 42:9 - Yosef remembered his dreams that he had dreamt previously in Parshat Vayeshev and then accused his brothers of being spies, coming to investigate Mitzrayim. These two parts of the Pasuk seem to only be linked regarding their connection to the brothers. What is the Torah really trying to tell us? Rabbi Shimshon Rafael Hirsch has a beautiful interpretation of this Pasuk that explains the connection. Yosef obviously gave special attention to the brothers. It is not practical to assume that everybody who came to Mitzrayim for food got to speak directly with the minister in charge. Yosef saw the brothers himself because he needed to be 100% sure that his feelings toward his brothers was a positive one, despite what they did to him after he revealed his dreams and also to make sure that they had changed as well. Without 100% certainty, revealing himself would have just caused a renewed split in the family, a continuation of what the family had left behind 22 years earlier. He needed to put the brothers in a situation where they would be tested. Only after he was able to see if the brothers had changed would anything positive come out of revealing himself. Yosef also felt the need to show the brothers that he could be "all-powerful" yet still be their biggest benefactor. This Pasuk was just Yosef setting the stage for the future. Accusing them of being spies was his way of testing them. This solution can also answer the famous question of why Yosef didn't contact his father over the course of his 22 year separation from the family. He knew exactly what would come about if he revealed himself too early and was able to hold in his desire to become reacquainted with his family with the end result in mind. We see here an incredible shift in the personality of Yosef between the beginning of Vayeshev and here. As opposed to there where he blurted out what he had dreamt without concern or care for peace in the house, here Yosef is able to hold in his identity until exactly the right moment, a sign of incredible maturity. Though obviously incredibly difficult for him to do, as we see by his emotions throughout the story, he was able to do away with the hastiness that he exhibited earlier and transition into a mature adult. by Shmuel Katz, YEH [9] MicroUlpan [10] SDT’s Yosef heard his brothers express regret for having sold him and he cried. Part of why he cried, says "Beit Yisrael" is that they hadn't been remorseful until then. [11] Divrei Menachem Pharoah's butler is exposed to his master's anguish and suddenly recalls his sin of omission (B'reishit 41:9): Two years after his release from prison, he calls to mind the Jewish slave who saved his life, now languishing in the dungeon. Yosef had urged the butler to put in a good word for him, but the butler, "did not remember Yosef - and he forgot him" (ibid 40:23). Our rabbis tell us that the double use of the terms not remembering and forgetting infer that, unnaturally, the butler did not tell anyone of Yosef's amazing interpretive powers, not on the day he was released nor even a year later. Clearly we see from these events how easily the "Pintele Yid" is forgotten; how fragile is our people. And in these days of Holocaust denial and public proclamations calling for the destruction of the Jewish state, perhaps we too will be privy to someone, somewhere, who will stand up and say, "I (also) mention my transgressions today." Shabbat Shalom and Chanuka Sameach, Menachem Persoff SHEYIBANEH BEIT HAMIKDASH... The "Silly Season"! Unlike previous conquerors, the Greeks encouraged additions to their ranks by the process of cultural assimilation; there were no racial or national barriers. The Greeks, threw open the doors of their new bouncy cosmopolitan civilization to all. The Greeks were the world's best architects, artists and sculptors; they wrote magnificent plays and composed melodious music. Their philosophy, science, mathematics, rhetoric were far more advanced than that of the torpid drowsy civilizations of the East. The Greeks lived a more refined life and enjoyed a higher standard of living than their oriental subjects. The gleaming new marble Greek cities planted in the East by Alexander and his successors - Ptolemaic, Seleucid or Roman - radiated Greek mores, culture, and philosophy throughout the "known world". The brilliance of the all-encompassing dazzling Greek civilization had another effect. By luring away the literati - the educated classes - from their ancient moorings, the local cultures began to wither away. Deprived of their leadership, the local cultures stagnated and finally ceased to exist! In Babylon, under the corrosive influence of the seductive Hellenic civilization, the ancient Babylonian civilization atrophied and entered a long twilight that ended in extinction. Generation after generation, the number of Babylonian priests who were able to read and write the sacred cuneiform script and perform the hallowed rites in the venerable Babylonian temples continually decreased; the latest extant cuneiform tablet was written in 76CE. High priests from all over the oikoumene hastened to "modernize" and "update" their temple rites to assuage Greek taste. Even the primordial Egyptian cults were largely Hellenized; a bastardized syncretism - theocrasia - was the inevitable result. II Mac. 4:12 gives an excellent description of how this insidious process in Am Yisrael began. Young Kohanim, "despising the Temple, and neglecting the sacrifices, hastened to… the place of exercise… not setting by the honors of their fathers, but liking the glory of the Grecians best of all." Josephus notes how the aristocratic Tobiads and their "enlightened" friends "retired to King Antiochus (IV) and informed him that they were desirous to leave the laws of their country (i.e. the Torah), and the Jewish way of living… and to follow… the Grecian way of living." Soon in certain circles, Yerushalyim Ir Hakodesh and the Mikdash were starting to look dingy indeed, positively antediluvian. The steady "brain drain" of the "best and the brightest" sustained by local cultures throughout the oikoumene over generations and centuries, eventually caused them to falter, atrophy and die. Noting this worldwide phenomenon, Josephus shrewdly comments, "Of the nations, some still preserve the names given to them by their founders, some have changed them, while yet others have modified them to make them more intelligible to their neighbors. It is the Greeks who are responsible for this change of nomenclature; for when after ages, they rose to power, they appropriated even the glories of the past, embellishing with names which they (the Greeks) could understand and imposing on them forms of government (and religion), as though they were descended from themselves'" (Antiquities I,5,5). Professor Fergus Millar, comments that by Roman times (only two centuries later, CS), "We might be tempted to suppose that a 'Syrian' identity will best have been preserved in the context of 'native' temples and cults, perhaps attended by a traditional or hereditary priesthood. But no dynasties of 'Syrian' priests are traceable at all; and in the most remote of rural or mountain-top locations, the temples that we can find, are built in the Graeco- Roman style and marked with Greek inscriptions (The Roman Near East pg.505). This would have been the fate of the Beit Hamikdash had the Chashmona'im not opposed the iron phalanxes of Antiochus IV. The brief period of independence of the war-prone Maccabean state, despite all its religious, social unrest and corruption, gave Yahadut the respite it needed for internal consolidation. Even when Eretz Yisrael eventually fell into the hands of the pro-Hellenic Romans, Yahadut was by then strong enough to maintain itself and flourish despite persecution, horrible defeats and even the destruction of the Beit Hamikdash. Yahadut had a major advantage over other local cultures. In contradistinction to the hide-bound sacerdotal civilizations of Egypt, Babylonia (and our own Sadducees who restricted religious learning only to members of the priesthood), the far-sighted Sages (a.k.a. the "Pharisees" or Chazal) established institutions of learning and urged all Jews "to occupy themselves with words of Torah." Under the patient tutelage of Chazal, the written Torah and its Oral Tradition (denied by the Sadducees), became the heritage of all Am Yisrael and not just the property of a small coterie of Mikdash-based Kohanim. Professor Millar concludes, "The only priesthood known from the Near East under Roman rule which represented both an actual and a conscious inheritance from a distant, pre-Hellenist past, was the Jewish High Priesthood in Jerusalem…" (ibid.) That Yahadut exists today is the legacy of the Chashmona'im. <to be continued> Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service Parsha Pix TTRIDDLES... Last issue’s (VAYEISHEV) TTriddles: This week's TTriddles: Israel Center Miscellany Judaism A-Z Hotline Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B’Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Please help - They lost everything! Young couple whose house burned down! A young couple who became Ba’alei Teshuva through the Israel Center’s Bayit Yehudi in Tiberias. They were married only three months ago. Now they are homeless! We made their Sheva Brachot. Now we cannot abandon them! Please help to provide NEW household utensils and linen. Or send check to “Chessed Fund” c/o Menachem Persoff, OU Israel Center, P.O.Box 37015 Jerusalem 91370 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. Who's Who and What's What - The People and Programs of OU Israel by Rabbi Avi Baumol Tzedaka vaChesed: The Gemach at the OU Israel Center 18 years ago Yechezkel Mink together with his friend Meir Kramer started a free loan Gemach for people in need in the old city of Jerusalem. Receiving seed money from Zalman Bernstein z"l, Yechezkel and Meir began offering loans and helping out fellow Jews. Over 5000 loans later, the Gemach has expanded to 8 branches including Maaleh Adumim, Modiin, Old Katamon and others. Yechezkel spends many hours raising funds for this Gemach and then dispensing the loans in a most professional way. It is sometimes very heart wrenching when Yechezkel hears stories from destitute Jews who can’t afford to pay for their daughter’s wedding, but also heart warming when he sees the smiles on their faces knowing that he and his associates have helped out Jews and kept their dignity intact. About four years ago, Yechezkel approached Menachem Persoff and spoke with him about the idea of opening a branch of the Gemach at the Israel Center. Menachem’s response was quick and obvious — “of course, that is part of what we are at the Center”. Twice a week, Yechezkel meets privately with each prospective client, and over 400 loans have been handed out at the Center. Rivka Rapaport also works with the fund as an associate, together they make sure to find the right funds for the right people. All three associates do this work on a pure volunteer basis. They simply try to help people in need. Their reward, says Mink, comes from the satisfaction of helping out Klal Yisrael, that is enough. NESTO Native English-Speaking Teen Olim Travel Desk: 566-7787 ext. 261 And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Travel Deal (02) 999 8440, www.traveldealisrael.com At your service SUNDAY, MONDAY, TUESDAY, THURSDAY 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. 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@ouisrael.org. Please be sure to include email or fax number for reply, in addition to phone number. IY"H our next Israel Center In-House Shabbaton will be on Shabbat Parshat Sh'mot, January 12-13, '07 - Special guests for Shabbat: Rabbi Jeff & Yocheved Bienenfeld - Shiurim, mini-shiurim, Divrei Torah, Tidbits...by Rabbi Bienenfeld, Rebitzen Bienenfeld and others During Chanuka - 240NIS p.p., After Chanuka - 260NIS p.p. Hotel Specials from Travel Deal Israel and the Israel Center 5 DAY VACATION with INVIGORATING MINERAL BATHS - Once again we are going to EIN GEDI; You will be in the midst of one of the world's most magnificent botanical gardens right outside your door - Sunday-Thursday, Jan 7-11, Kashrut Badatz Eida Chareidit & Rabbi Landau, Indoor heated pool, Internationally famous spa, Lectures, Shiurim, Evening Programs, Exercises, Scholar-in-Residence, Sumptuous Rich Cuisine: Breakfast & Supper Buffet, H/B - This is the one winter Mehadrin date for this year at Ein Gedi; Do not lose out on this fantabulous opportunity, Deluxe room: 1440NIS p.p. dbl occ, New Desert rooms: 1292NIS, Also available: a few deluxe rooms for Sunday-Wednesday stay. Call the Travel Desk immediately and reserve now before the rooms are booked - (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! A DREAM COME TRUE JUST FOR YOU on the shore of the Dead Sea at the brand new, 5-star MAJESTIC NOVOTEL THALASSA HOTEL; 4 days of luxury, Sun-Wed, Feb 4-7 - FOR WOMEN ONLY - Reserve immediately to guarantee your room! Relaxing exotic religious atmosphere with most modern spa, exciting programs throughout - scholar in residence, Welcome Adar with Great Joy in Eilat! 4 days: 1-4 Adar, Monday-Thursday, February 19-22 at the fabulous 4 star Prima CARLTON HOTEL, Mehadrin Glatt Eida Chareidit & Rabbi Landau, Delicious Meals - Gourmet Buffet - H/B, fascinating newest attractions & more, Air conditioned bus with us all the time, in Eilat & throughout the trip, 1200NIS p.p. dbl occ, single supp. available, children 3-12 900NIS in room w/adults, Reserve Now: Travel Desk - (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! OU Israel and NCSY are proud to announce Pesach 5767 in the Kinar Classic - A Heimishe hotel experience on the shores of the Kinneret with a great view, Surrounded by breathtaking landscapes of the Golan Heights, Kinneret and Mount Hermon, Magnificent Glatt Mehadrin cuisine of the highest caliber and Kashrut, Unique and outstanding Tiyulim-day trips, Half size Olympic pool, separate swimming, Three minute walk to Kinneret beach (no charge for guests, Separate swimming in Kinneret, Different packages and selection of rooms to meet your budget and family needs, Modern Health club and machines, Sauna and Jacuzzi, Special program and playroom for children inside and many grassy areas outside, Hemishe OU davening and atmosphere, Basketball court and Tennis court, Top Quality Live Entertainment each evening, Daily Shiurim by some of the top OU Rabbis in the world including Rabbi Sholom Gold, Rabbi Dovid Cohen, Rabbi avi Berman...8 nights from $999 per person (not including VAT), For more information please call... In Israel: 050-201-4448 or 052-525-5015 The Back Page of TT744 Schedule for Erev Shabbat to Erev Shabbat, 1-8 Tevet (DEC 22-29) Friday Friday 22 - 12:10pm - Mincha Gedola for Erev Shabbat Chanuka to facilitate lighting the candles after having davened (preferred) Shabbat day Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday Tuesday Wednesday Thursday Thursday Night, December 28th * 8:45pm: Comedy L'mehadrin - Stand-up for Men, Starring: David Kilimnick, Boris Melamed & MC Avi Appelman. This first time men's show only. This is hard core Yidishkeit... in the Teichman Family Youth Center 22 Keren HaYesod, 35nis (students 30nis) / 050-875-5688 or www.israelcomedy.com Friday Upcoming at the Israel Center Sunday, December 31st - ASARA B'TEVET, 3:00pm, Shiur by Rabbi Ephraim Sprecher - "How to break the cycle of Sin'at Chinam and Revenge"; 4:00pm - Slow-paced Mincha, mini-shiur; 5:10pm, Maariv, Fast-breaking refreshments Sunday, December 31 • 8:00pm: HARD TALK JERUSALEM with David Bedein Sunday, January 7th, 8:00pm - Shiur on the 5th yahrzeit of Herbert Willig z”l by Rabbi Reuven Aberman - "Halacha today in not determined (just) in Heaven" SING ALONG with HOWiE KAhN - Evenings of Music, Humor and Nostalgia, Motza'ei Shabbat, January 6th, 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, Feb. 10th, 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" OU ISRAEL CENTER [The Parshat Miketz Homepage]
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