Shabbat Parshat TO-L’DOT This Shabbat is the 64th day (of 355) and the tenth Shabbat (of 51) of 5767 BRUCHIM HABA'IM to all the participants in the OU National Convention at the Renaissance Jerusalem Hotel - Special welcome to the OU President & officers V’HIRBEITI ET ZAR'ACHA K’CHOCH'VEI HASHAMAYIM V’NATATI L’ZAR'ACHA ET KOL HA’ARTZOT HA’EL... (B'reishit 26:4) 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 CORRECTION & APOLOGY The molad is MON 21:5:8 (8:44pm Isr.) which is announced as follows: The Rosh Chodesh Benching TT insert, usually in the B'reishit issue, was in the Vayeira issue this year. With the molad of Kislev being Monday night at 8:44pm Israel Time, first op for Kiddush L'vana would be 3 days later, on Thursday night. However, on Thursday, the moon will have set by 6:30pm, and KL could not be said until 8:44pm. So Thursday is out. So is Friday, since we don't say KL on Leil Shabbat unless it is the last op. Therefore, first op for KL this month according to Minhag Yerushalayim is Motza'ei Shabbat Parshat To-l'dot, Nov. 25th. 7-day people: Mon. after 8:44pm. A chain starts with the second link And it wasn't (and isn't) an easy process. Avraham was a one-of-a-kind. He fathered Yishmael, and later other children from Ketura (Hagar). Earlier there were the "souls they (Avraham with Sara Imeinu) made in Charan". But it was only through Yitzchak that the Chain was to continue. Rivka was unique too. Look at her brother Lavan. And even though Yitzchak and Rivka had twins, it was only through one of them - Yaakov avinu - that the Chain would continue. We can say, perhaps that Avraham Avinu created Judaism, but it was through Yitzchak that it was able to perpetuate. Every generation has its Yitzchaks, to learn from their parents and teachers, and add a strong new link to the Chain. As we learn in Pirkei Avot (5:1), the world was created with ten Divine statements. Count them. Take the VAYOMER ELOKIMs of Creation, add B'REISHIT BARA as the first of the Divine statements, and you still come up with only nine. What is the tenth statement of Creation of the World? It is (according to several opinions) G-d's creation of Women to partner with Man. G-d's command to Adam and Chava to be fruitful and multiply. This is not His part in Creation, so to speak, but ours. Creation is meaningless without the continuation of it throughout time. Avraham is great, not just for who he was, but because he produced a Yitzchak, and succeeded in transmitting to him a set of beliefs, a commitment to G-d... and the ability to pass it all to the next generation. We must be true spiritual heirs of the Avot and Imahot, and not lose sight of the vital significance of our being the strongest links we can between the previous generation and the next. To-l'dot STATS MITZVOT Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 21 p'sukim - 25:19-26:5 Rashi quotes the Gemara that tells that when Yitzchak was born, scoffers said that Avraham and SDT: Sara, who were childless for so long, had found a baby and claimed it as their own. Avraham invited the leaders of the nations, their wives and infants, and Sara miraculously was able to wet-nurse all the babies. (The Gemara points to the plural "banim" in 21:7.) Then the scoffers accepted that Sara bore Yitzchak, but chided Avraham that Avimelech was the father (since Yitzchak's birth followed Sara's abduction). A miracle occurred and baby Yitzchak was the very image of his father Avraham, until the scoffers proclaimed, "Avraham fathered Yitzchak". SDT: Earlier, the Torah tells us of the generations of Yishmael b. Avraham. That seems to be in balance with the beginning of this sedra, which speaks of Yitzchak, except: [1] the Torah makes a point that Yishmael is the son of Hagar the Egyptian, the maidservant of Sara. In other words, Yishmael was NOT the real To'l'dot of Avraham; and [2] To'l'dot (in the Yishmael context) is spelled without a vav, implying that something was missing. To'l'dot of Yitzchak b. Avraham; it was Avraham who fathered Yitzchak. And the word To'l'dot is spelled with its vav. Yitzchak is 40 years old when he marries Rivka (3 years after the Akeida). The Torah emphasizes Rivka's family background. SDT: Commentaries say that Rivka was unaware that she was carrying twins; she thought the turmoil within her existed in a single baby - this had her very upset; she was somewhat calmed by the Divine message of her carrying twins. Another commentator suggests that Rivka knew she'd have twins but did not see the benefit of bringing a Yaakov into this world if it meant also having an Eisav. Part of the reply to her question "why do I need this", is that her conclusion was wrong. Take a look at Rashi. Two great nations - these are Antoninus and Rabbi (Yehuda HaNasi)... It can be suggested that the Divine message to Rivka, was that even though there will great tension and friction between the descendants of the twins she was carrying, Yaakov and Eisav, there will be an example of a Roman (from Eisav) and a Jew who will truly get along and that is the hope for the future when the nations of the world will all recognize Israel's role in the world and their special relationship with the One G-d Who will then be universally recognized. Eisav and Yaakov are born, Yaakov clutching the heel of Eisav. The boys grow and develop different personalities - Eisav is the hunter and outdoorsman; Yaakov, the mild, studious "tent-dweller". Yitzchak loves Eisav; Rivka loves Yaakov. SDT: There are many different commentaries on these relationships. Note that Yitzchak's love is based on Eisav's providing food for him. Rivka's love is unconditional. Pirkei Avot says that only an unconditional love will endure forever. Yaakov is preparing a lentil stew for his father. (The Gemara tell us that this was the day of Avraham's death; Yaakov was preparing the traditional mourner's meal for Yitzchak.) Eisav returns from the field in a state of exhaustion. He asks Yaakov for some of the food. In exchange for the food, Yaakov acquires the birthright, which is insignificant in Eisav's eyes, but meaningful to Yaakov. [P> 26:1 (33)] A famine hits the Land (like the one in Avraham's time - this is one of the many similarities between the lives of Avraham and Yitzchak) and Yitzchak goes to Avimelech in Gerar. G-d appears to Yitzchak and reminds him that he must not leave the Land. G-d also repeats his promises of the Land and of the large nation that will descend from him. Levi - Second Aliya - 7 p'sukim - 26:6-12 Yitzchak and Rivka pose as brother and sister (as did Avraham and Sara, and for the same two reasons). After a while, Avimelech discovers that they are actually husband and wife and complains to Yitzchak about the deception. Avimelech orders his people to leave Yitzchak and Rivka alone. Yitzchak and family flourish in Gerar and G-d blesses them. In last week's TT we referred to the dispute as to whether Avraham (and Sara) had a daughter or not. S'fat Emet suggests that something in this week's sedra seems to say that they had a daughter. Yitzchak and Rivka "pose" as brother and sister. Avraham was well known. Especially to the people and king of Gerar. He would know if Avraham had a daughter or not. Since Avimelech apparently accepted Yitzchak and Rivka as brother and sister, until he discovered otherwise, it seems reasonable to support the opinion that Avraham (and Sara) were indeed blessed with a daughter. TAKE A LOOK... The first famine that drove Avraham and Sara to Egypt, when Par'o discovers their true relationship, he sends them away. The second time, when they went to Gerar and said they were brother and sister, and then they were “found out”, Avimelech gives them many things and invites them to stay. (Par'o had given Avraham great wealth, but it was before he knew.) Yitzchak and Rivka also say they are siblings, but no one takes Rivka. When they are "found out", they stick around. Shlishi - Third Aliya - 10 p'sukim - 26:13-22 (Some see this as a hidden reference to the 1st and 2nd Beit HaMikdash, which fell, and the 3rd which will stand forever. May we see it soon in our time.) SDT: Brachot 56: Rabbi Chanina said, he who sees a well in a dream, he will see peace... Yitzchak's servants dug and found a live spring, B'EIR MAYIM CHA- YIM. This is immediately followed by the peace treaty between Avimelech and Yitzchak. Rabbi Natan continues in the same Gemara. He who sees a well in his dream has found Torah, as it says in Mishlei: He who finds Me, finds life... an equation is made between G-d, Torah, and Life. R'vi'i - Fourth Aliya - 7 p'sukim - 26:23-29 (Not a rare experience through the generations - Jews are expelled from a country, which subsequently regrets its actions because of the decline they experienced without the Jews in their midst. And we, somehow, kept going back.) Chamishi - Fifth Aliya - 33 p'sukim - 26:30-27:27 [S> 26:34 (2)] Eisav marries at 40 years of age - a (sub)conscious attempt to emulate his father. However wicked Eisav is, he is genuinely respectful and loving of his father. On the other hand, Eisav's choice of a wife disgusts both Yitzchak and Rivka. [S> 27:1 (55)] Yitzchak is old and blind and calls Eisav to prepare for him a special meal and then receive a special blessing. While Eisav is in the fields doing his father's bidding, Rivka prepares Yaakov to receive the blessing instead of Eisav. She tells Yaakov to bring her two goats and she would prepare the dishes that Yitzchak loved. Yaakov hesitates for fear that Yitzchak will feel his smooth skin and realize that Yaakov has come to deceive him. Rivka dresses Yaakov in Eisav's garments and places a goat-skin on his neck to give it a rough feel. She gives Yaakov the food to bring to his father. It seems obvious that Yaakov was punished measure for measure for his deception of Yitzchak. The Brothers not only deceived Yaakov concerning the fate of Yosef, but they used a goat and a garment (exactly the two items that Yaakov used to deceive his father) to bring about their deception. If we accept the idea that Yaakov was supposed to get the bracha that Yitzchak was going to give to Eisav, that it was G-d's will, and even G-d's command according to Onkeles, to Rivka to “set it up” then why was Yaakov punished so severely? An answer might be suggested in the form of an analogy. When one has to take drastic, life-saving treatments - "serious" medication, radiation, etc., what is done might be absolutely necessary, but there are often harsh side-effects. SDT: When the Torah tells us that Yaakov gave his father wine to drink, the TROP note under the word LO (to him) is a MEIRCHA CH'FULA (double meircha). This rare note, suggests the Meshech Chochma, reminds us of the proper way to drink a cup of wine - not gulping it down in one shot, but rather finishing it in two "installments". Shishi - Sixth Aliya - 23 p'sukim - 27:28-28:4 As Yitzchak finishes blessing Yaakov, Eisav returns from the hunt. He prepares food for his father and presents it with a request (demand) of the blessing. Yitzchak trembles when he realizes that the bracha went to Yaakov. When Yitzchak explains to Eisav that Yaakov received (and rightly so) the blessing, Eisav bitterly cries out and asks his father for a blessing too. Yitzchak gives Eisav a blessing (not as exalted as Yaakov's). Eisav decides to kill Yaakov for this, the second time he has taken something away from him. Rivka hears (how? Ru’ach HaKodesh, perhaps?) of Eisav's plans and encourages Yaakov to flee to Rivka's hometown until Eisav's wrath subsides. Rivka suggests to Yitzchak that he send Yaakov away to find a proper wife. Note that Rivka did NOT tell Yitzchak that Eisav wanted to kill Yaakov. Perhaps she felt that it would pain him to much to learn of Eisav's true character. Perhaps, Yitzchak would have refused to believe that his Eisav would contemplate such a thing. Instead, Rivka expresses another concern (legitimate) as her reason for wanting Yitzchak to send Yaakov away. Sh'vi'i - Seventh Aliya - 5 p'sukim - 28:5-9 Talmud Yerushalmi exclaims that this is Bosmat, and asks why her name was changed. The astonishing answer is that all Eisav's sins were forgiven when he took a wife intended to please his parents. The Talmud generalizes and gives this as the source that the sins of a CHATAN (and KALLA) are forgiven when they marry. Strange source for an important concept. Haftara - 21 p'sukim - Mal-achi 1:1-2:7 Mal'achi criticizes the kohanim of the time for not being careful in the offering of korbanot. We can see this as a preparation for the building of the new Beit HaMikdash in the hopes that it will function properly and be a true honor to G-d. Know Your Uncle THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean The chain of ordination began when Moshe Rabeinu ordained Joshua, as described in the Torah “And he laid his hands upon him, and gave him a charge” (Bamidbar 27:23). Moshe also ordained the other members of his court. After Joshua’s ordination, the procedure did not involve placing one’s hands upon the person to be ordained. Instead the ordainers conferred the title “Rabbi” upon him and declared that he is ordained and is permitted to judge all types of cases, including those involving penalties. Ordination can be conferred only in the Land of Israel. There must be at least three men present when a person is ordained, at least one of whom has himself been ordained. Ordainers may confer ordination upon many people at one time. The practice of ordination lapsed in the middle of the 4th century c.e. The (current use of the term ordination merely describes the process of empowering modern-day rabbis to adjudicate ritual questions and is not in any way connected with the jurisdiction and authority which was empowered under the original ordination.) Although ordination could be conferred only in the Land of Israel. Once received, the judges could travel abroad and still retain their authority to judge case outside the Land of Israel. There is a difference of opinion in the Talmud whether according to Torah law, judges who preside over commercial cases have to be ordained. One opinion holds that the general requirement of ordained judges applies to commercial cases as well. The other opinion is that the Torah does not require ordained judges in commercial matters. Both views, however, are in agreement that by Rabbinic enactment, three laymen (that is unordained judges) may judge commercial lawsuits. There was thus a relaxation of the ordination requirement in commercial cases. A problem, however, emerged with regard to other types of cases. Since the practice of ordination was permitted only in the Land of Israel, and it was rare for ordained judges to hold court on a regular basis outside of the Land of Israel, the ability to dispense justice in the autonomous Jewish communities of the diaspora was frustrated. Moreover, even in the Land of Israel, the very existence of a court system was threatened by two events. The first was the banishment of the Great Sanhedrin and the Lesser Sanhedrin in the first century, so that all that remained of the court system was the Beit Din. However, as previously noted, the jurisdictional basis of the Beit Din generally required ordained judges. Accordingly, the second event, the lapsing of ordination in the fourth century, put into jeopardy the very existence of the Beit Din and necessitated a restructuring of its jurisdiction. In response to this critical need, a body of law began to evolve which extended the jurisdiction of the nonordained judge of the Beit Din. There thus developed a variety of cases which could be decided by non-ordained judges. According to Rashi, this development arose from two independent occurrences. The first was the liberalization of the law by Rabbinic enactment so as not to require ordained judges in commercial matters. The reason for the liberalization was to “avoid closing the door to commerce”. In distant parts of Israel and certainly in communities outside of Israel where ordination could not take place, ordained judges would seldom appear. If potential creditors felt they would have to wait for ordained judges to come to their community to adjudicate their claims, they would be reluctant to engage in credit transactions. If they knew, however, that there were tribunals available for a rapid disposition of their claims, they would be more inclined to extend credit. Accordingly, authority was given to courts composed of non-ordained judges to judge such cases. Other types of cases, however, still required ordained judges. Thus there remained a wide variety of situations such as robbery and assault cases which might be without remedy. A second occurrence therefore took place. By Rabbinic enactment non-ordained judges were given jurisdiction over other types of cases. Specifically the types of cases covered by this subsequent enactment were those which both occurred frequently and involved a loss of money. According to Tosafot, however, there was only one enactment which removed the requirement of ordained judges in the type of cases which both occurred frequently and involved a loss of money. The liberalization so as not to close the door to commerce and the enactment to permit non-ordained judges to hear these types of cases were one and the same. Both during the period of ordination and after ordination lapsed, the rationale for authorizing non-ordained judges to preside over cases formerly limited to ordained judges was that the non-ordained judges acted as the agents of the ordained judges. In T. Gittin (88b) an incident is related where Abaye, one of the authorities of the Talmud, met R. Yosef, who was coercing a man to divorce his wife who wanted a divorce. They were living in Babylonia, and R. Yosef was not ordained. When Abaye asked R.Yosef how he could compel this divorce since only ordained judges could employ coercion to effectuate a divorce, R.Yosef answered that the non-ordained judges were acting as the agents of the ordained judges. The question arose that the non-ordained judges could do the bidding of the ordained judges while there were still ordained judges. But once ordination lapsed how could the non-ordained judges do the bidding of ordained judges. Tosafot answers that when the Talmud speaks of doing the bidding of the ordained judges, it refers to the ordained judges of old. From the foregoing it is apparent that the non-ordained judges act as agents of deputies of the ordained judges of old in order to carry out the mandate pursuant to Rabbinic enactment which authorizes them to act in such cases. In the next lesson we shall IYH begin to discuss the jurisdiction of the courts of non-ordained judges, which is the situation today. TANACH The Rambam's clarification of K'DEISHA, that the text calls Tamar, is crucial for a correct moral view of the actions of both players. "Before Matan Torah, if a man met a woman in the market, if she consented, he paid her hire and consorted with her and went on his way. She is known as a K'DEISHA. After the Torah was given, a k'deisha was forbidden" (Hilkhot Ishut 1:4). The Torah (38:15) refers to Tamar as a harlot, one who prostitutes herself to anybody, but later in verse 20, refers to a kedeisha; according to the Raivid, the equal of a concubine. Yehuda had promised Tamar a young goat and, although as a kedeisha she had no rights to a ketuba, nevertheless, he immediately sends the goat as payment. This is to teach us that one may not waste or endanger the rights assured to a wife under her ketuba. This is a ratification of the Torah's classing as me'ila, treachery against G-d, the denial of loans, and pledges, the personal use of funds entrusted to one or not returning lost articles (Vayikra 5:21). "Why is this treachery against G-d? Rabbi Akiva says that these are all cases where knowledge of the obligations is limited to the parties concerned and to G-d, so that one denying his obligations is denying G-d Himself" (Sifra). As king and leader, Yehuda presides over the court that condemns Tamar to death for adultery of her pregnancy. To that accusation she replies, "haker na [identify please], to whom these belong I am with child", using the identical phrase whereby the brothers had shown Yosef's blood-soaked coat to their father; mida keneged mida (measure for measure). "One should cast themselves into a fiery furnace rather than shaming another in public, as did Tamar when she risked death but would not accuse Yehuda directly" (Sota 10b). Yehuda's words on seeing his seal, shawl of office and stave, "She is more righteous than I am" (26), have become the classic public admission of fault and acceptance of responsibility. "I intended merely to satisfy my desires but she desired to do chesed to the dead. She acted for the sake of Heaven while I acted out of lust" (Haketav v'ha- kabbala). "She defrauded me into thinking that she was a kedeisha while I dealt with her in honesty by hastening to pay my promise of the goat. However, her purpose was to ensure the continuation of the species while mine was for my own honor to redeem my signs of office [and our Sages taught, more praiseworthy is the aveira for the sake of Heaven than fulfilling a mitzva for an ulterior motive]" (Soforno). "Yosef who sanctified G-d's Name in secret, merited the addition to his name of one letter of G-d's Name (T'hilim 81); Yehuda who did so publicly, merited bearing all the letters" (Sota 10). "Yaakov's blessing of Yehuda, 'Your brothers shall acknowledge you', refers to the righteous who conquer their desires and acknowledge their actions; one who does so merits the world to Come" (B'reishit Rabba 85:12). "Yehuda merited thereby that he ruled over the brothers and that his descendants were kings" (Yalkut Shimoni). Why all the rewards? Surely that is the way of all the righteous leaders? However, we know that to admit errors and accept responsibility for failures is a rare ability. "[Religious, political and business] leaders, even when they are conscious of their own errors, at the best try to rectify them secretly, to blame others for physical errors, to rationalize the causes and even to claim that Chilul Hashem or other damage that will result from disclosure, outweigh the morality of public acknowledgement of responsibility" (Or Yahel). Potifar's wife sought to entice Yosef as she saw that a Mashi'ach was to be born to him and she wanted to bear that son. Tamar also sought questionable means to ensure the continuation of the royal house of Israel and its redeemers. The moral difference lies in that the former sought to harm Yosef in revenge for his rejection, whereas Tamar was prepared to die when the results of her actions became known. The pledges asked for by Tamar, his seal, shawl and staff, were signs of her future descendants. The seal was the sign of the kings of the Davidic dynasty, the threads or shawl the sign of the Sanhedrin (Ralbag) and the staff, a sign of the Mashi'ach. MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: When I hear a chazzan repeating words to fit into tunes during tefilla, it upsets me. Am I correct to react that way? A: The Mishna (B'rachot 33b) says that one who says “Modim modim” is silenced. The reason is that he appears to be addressing two deities, k’vayachol. R. Zeira (Gemara, ad loc.) extends this halacha to Sh'ma. The Gemara asks from a Baraita that calls repeating Sh'ma "meguneh" (derogatory), implying that we do not go as far as to silence him. The Gemara answers that it depends whether one repeated the statement as a whole or word by word. Rashi explains that to utter a coherent statement twice in succession may be taken as addressing two deities; repeating each word twice “only” appears like a mockery, which is a less serious affront. The Rif learns the opposite: repeating words looks like speaking to two deities and repeating sentences is generally “only” derogatory. The Shulchan Aruch (Orach Chayim 61:9) does not decide between the opinions, stating only that it is forbidden to repeat Sh'ma in either form. Only if one feels that he had insufficient concentration is it proper to repeat a section (Mishna B'rura ad loc.:22). The problem of looking like addressing two deities does not apply to most passages of Kri’at Sh'ma and tefilla (Beit Yosef, OC 61). Yet, many poskim write that the derogatory nature of unnecessarily repeating words exists throughout tefilla. The Maharam Shick (OC 31) objects on five grounds. The most serious one, which applies to parts of tefilla where one may not talk, is the matter of hefsek (extraneous interruptions). Rav M. Feinstein (Igrot Moshe, OC 22) while objecting to repeating words, says that is not always a hefsek. If one keeps the order of words intact, it is not a hefsek. His proof is from the fact that we allow one who did not concentrate when saying certain words to repeat them even though he was already yotzei. However, he reasons that if one repeats out of order, at least when meaning is lost, it is a hefsek which requires returning (see OC 104 regarding how far to return). The Aruch Hashulchan (OC 338:8) uses this approach of finding justification for common practices that seem to contradict halacha when the people will not change their ways. He suggests that perhaps the problem of repeating words applies only in the places the Gemara mentions. Some of the Maharam Shick’s objections are subjective, such as that it is a less effective way to present our thoughts and needs to Hashem. Chazzanim will claim that the inspiration gained by using moving tunes to reach the tefilla’s ultimate goals justifies some repetition. Skeptics will counter that similar gains can be made without it and apply the Shulchan Aruch’s (OC 53:11) complaints about certain chazzanim showing off their voices for the wrong reasons. Of course, no two cases are precisely the same. After summarizing that a little repeating of words in a way that does not change meaning, while far from ideal, is vaguely justifiable, let us say as follows. In an ideal world, a congregation would not allow its chazzanim to repeat words. However, many congregations include dear Jews who may not be aware of or careful about every halachic intricacy. There, it may not be realistic or worthwhile to take issue with those who repeat. Likewise, in a congregation where people do not generally repeat but a guest or someone who “missed the hint” repeats words, it does not pay to hurt feelings over it. A rabbi may want to teach the halacha in a way that avoids hurting feelings. In general, we should criticize others very sparingly. This is especially true in our society, where people are used to freedom and react to criticism negatively (at times with severe consequences). Only regarding a person or a setting (like a yeshiva) where people are willing to learn improved ways of performing mitzvot would we suggest correcting (privately) one who is unaware of these objections. Certainly, when nothing can be done about it, it is a shame to upset yourself. 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) Rivka's devious plan to secure for her son Ya'akov the blessing of the aged Yitzchak was well intentioned. In addition to her love for Ya'akov, Rivka, knowing well the character and strengths of both her sons, believed that Ya'akov was best suited for the great Patriarchal blessing. It turns out in the end that Rivka was mistaken regarding the nature of the blessing Yitzchak intended to bestow. The blessing Yitzchak actually gives to Ya'akov (thinking he is Esav) consists of material prosperity and familial and political dominance. (B'reishit 27:28-29). The compensatory blessing that Yitzchak gives Esav repeats the material prosperity and the possibility of "breaking loose from his brother's dominance" (B'reishit 27:39, 40). The reader is left with the question as to whether a blessing acquired under false pretenses can have any effect at all! However, the really significant blessing which was the concern of Rivka, is the "blessing of Avraham" which is to become the next link in producing the nation that will inherit the land and be a blessing to all the families of the earth. And this blessing is freely given by Yitzchak to Ya'akov before he leaves for Padan Aram (see the verses above). Throughout the Torah, the the popular concepts of "birthright" (bechora) and "blessing" (b'racha) remain rather indeterminate as to their significance, their power and who is deserving of them. However, the word b'racha always means something good. The question is to what particular condition can we properly assign that term! Of course, most people would consider material prosperity and political power a blessing, and right they are. Thus our Jewish brothers and sisters living in America must be considered truly blessed. However, our father Ya'akov learned that although he had already received the blessing of material prosperity and being "lord over your brothers," he was only at the beginning of his journey. For a Jew, then and now, truly significant blessing is always the "blessing of Avraham" which involves the land "for you, (personally) and your seed with you." 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 When a noted person came to Novardok, the Alter would work out for himself whether it was proper from him to go to greet the other person, or whether the correct thing to do was wait for the other person to come to him. in order to ensure that laziness was not a factor in his decision, he would first get dressed, walk to where the person was staying, and only then - before proceeding - would he think out whether to visit the person or to wait for the person to visit him. “I now apply that same reasoning in my life”, said R’ Isser Zalman”. If someone asks me to write a haskama (letter of endorsement) for a sefer, I immediately write it. Only afterwards do I decide whether I will give the person the haskama. in this way, I neutralize any effect that laziness might have on my decision.” Why is it that when there is ice on the streets everyone walks slowly and carefully out of fear of slipping physically, while in their daily lives people are not afraid of slipping spiritually? 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 Stuffed Turkey Basting Line broiler pan with celery and onion pieces. Add water and salt. Stuff turkey loosely so it will not burst. Wrap any extra stuffing in foil and bake. Stuffing 1/4 oil (or margarine) Beat egg, mix into kasha and add salt. Set aside. [6] Parsha Points to Ponder - TO-L'DOT THESE ARE THE ANSWERS 1) The Seforno explains that through these words Yaakov revealed why the birthright was worthless to Eisav. Eisav was so preoccupied and tired from his work that he could not identify the lentils and called them "the red things" (25:30). A person like this is only interested in the selfish needs that come upon them for THIS DAY and they are not living with a perspective of beyond the now and beyond this world. Thus, the birthright with deals with the spiritual is of no interest to such a person. 2) The Chafetz Chayim answers that this episode teaches the lesson of hard work and perseverance in all of our pursuits. Just as Yitzchak did not give up when he came upon failure and obstacles in his desire to dig for water, so, too, we should be persistent in pursuing our spiritual and physical goals in life despite the many challenges which almost always come along the way. 3) Rav Dessler explains that it was specifically because of Eisav's evil nature that Yitzchak wanted to bestow him with these blessings. The purpose of the blessing was to help the recipient succeed in spiritual matters. Yaakov was already succeeding spiritually without the assistance of the blessing. Yitzchak determined that it was better for Yaakov to continue without the blessing thus accruing more reward for his spiritual successes. Eisav, on the other hand, could only succeed with the help of these blessings, so Yitzchak wanted to bestow the blessings on him. 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 from Nature [8] Torah KidBits Learning Torah means asking questions. And usually, there are many different answers and explanations to our questions. But each answer is part of the truth of Torah. The Torah is compared to light, and light is made up of different colors which all blend into one. If you hold a prism to the light, it will divide the light into separate rays so that you can see each color and shade, just like in the rainbow. Chazal held up a "prism" to the light of Torah and saw all the possible colors and shades, the many possible answers and explanations. All are part of Torah, and like rays of light, they unite and blend to become one. Parashat Toldot is full of questions - difficult questions. You probably asked some of them yourself. Why didn't Rivka want Esav to receive the bracha? - After all, he was the firstborn son! Was disguising Yaakov and sending him to receive Esav's bracha the right thing to do? - Should Yaakov have obeyed his mother? - Did Yaakov lie to his father? - If Yaakov was supposed to receive the blessing, why didn't Hashem arrange it in the first place? These are only a few of the many questions in this parsha and it will take you a long time to study and learn all the answers. There is one matter, however, that we can learn about right now. Esav is a "hairy" man while Yaakov is smooth skinned. When Yaakov comes to Yitzchak, he wears Eisav's clothing and covers his arms with skins from the young goats Rivka had prepared. Yitzchak feels the skins and says something which becomes a prophecy for the Jewish People for all time: The voice is the voice of Yaakov but the hands are the hands of Eisav. What's the difference between our hands and our voice? Hands are a symbol of strength. They can be used for either good or bad things. But Eisav's hands are "hands" of force and violence. He uses his hands to conquer the world. They are hands to hurt, to steal, to kill and to make war. Voices can also be used for both good and bad, but Yaakov uses his voice for Torah and prayer. It is a voice of holiness and love. Sometimes, even Yaakov must use his hands to fight evil or to make war. But the real strength of Yaakov is in his "voice" - the voice of Torah and prayer. So next time you daven or learn Torah, remember: Yours is the Voice of Yaakov and a very important sound it is! The Torah is Light, and we are its Sound. [9] MicroUlpan [10] Theft? and more... Stuart Plaskow, Netanya, discovered the following: The g'matriya of Yitzchak and Pinchas (with a YUD) are the same (208). So too Hagar. And 35 other words in Tanach. Significance? HGAC (haven't got a clue). [11] Divrei Menachem When Eisav returns from the field, his hands bloodied from the hunt, he asks his brother to literally pour down his throat a hot, red lentil soup that Ya'akov made to symbolize the lament at the passing of their grandfather Avraham. For Eisav, however, it was business as usual; his lack of concern at Avraham's death characterized his evil demeanor. People tend to describe Ya'akov's conditional sale of the soup for Eisav's birthright as a sign of Ya'akov's scheming character. However, Ya'akov understood that only one of their father's children could be the authentic heir to Israel's mission (cf. Rambam, Hilchot Melachim 10:7). And recognizing that Eisav's murderous nature was not conducive to the spiritual responsibilities incumbent on a first-born, he thus persuaded Eisav to forego the birthright (Rashi). Interestingly, we could spare ourselves this explanation. Because a careful reading of the Hebrew phrase in B'reishit 25:34 renders, "[And] Ya'akov HAD given Eisav bread and lentil stew." First and foremost, Ya'akov was a Ba'al Chessed - then he attended to "business." Shabbat Shalom, Menachem Persoff Towards Better Davening and Torah Reading Clarification (and correction) - thank you EB and others Two names with similar structures (one in this week's sedra): BA-S'MAT and A-S'NAT (wife of SHEYIBANEH BEIT HAMIKDASH... Distance Learning at the Mikdash! A bit of background: Two years before, the Segan had authorized the MCDE to establish a revolutionary project - a pilot study to examine the use of the internet to maintain close contact with Kohanim outside of the "Mikdash Community", especially those residing in Chutz La'aretz. Everyone in the Mikdash community understood that there was a problem. The Mikdash community needed to keep in close contact with Kohanim around the world and educate them in their priestly heritage, theoretical and practical. Even experienced Mikdash-Shlichim and their families abroad admitted a certain inevitable disconnection with the Mikdash while they were serving in Chutz La'aretz. Worse, when their children returned to Eretz Yisrael, they frequently had difficulty reintegrating into the Mikdash Yeshivot. Ein Torah K'Torat Eretz Yisrael! The Yeshivot in Chutz La'aretz are just not the same! There is an essential ingredient missing! Increasingly, the question arose in the Mikdash Community. Would it be possible to exploit the new developing technologies available for distance education to address the problem? The prophecy Ki MiTzion Teitzei Torah Ud'var Hashem Mirushalayim would take on an even greater importance! Facing her audience, Chaya Devora challenged them to expand their horizons. "Imagine an 'on-line Yeshiva' bridging the gap between the Mikdash and the Galut with on-going shiurim with interaction between Magidei Shiur and their far-flung students. In addition, students from all over the world could learn with a Chevruta from the Mikdash community! Basic information can be imparted by various self-learning programs available at any time. There are an infinite number of possibilities! For the Shiurim, the pre-registered Kohanim in Chu''l simply turn on their computers, connect to the internet at the designated time, put on their headsets and instantly they will be 'in' the Beit Midrash on Har Habayit! The on-line Magid Shiur will greet them and they will respond. A Kohein sitting on Har Habayit will reach out and teach his students scattered from Monsey to Melbourne! Alternatively, picture the impact when the Kohein Gadol broadcasts his weekly shiur online to a global audience and people can ask him questions LIVE. I envision the broadcast of the Tamid on the internet accompanied by the Meshor'rim. Imagine if you will, separate self-study modules for each Korban, containing PowerPoint presentations, video recordings, Mekorot, and quizzes. There would an Olah module, a Chatat Module, etc." So mesmerized were the attendees comprising the Mikdash leadership by her presentation that they did not even notice when the Kohein Gadol came into the room! That was two years ago. Now once again, the Mikdash administration was assembled. This time they came together to hear of the stunning success of the pilot project. <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 (Chayei Sara) 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 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. Thank You to Joshua Halickman, Roberta Cohen, Inge Sadan, Sarah & Chanan Lemann, and Paul & Leah Jacobs for sharing your videos with the Israel Center family...to Irving & Grace Abramowitz and Chaim Oriel for lending us your extensive and superb video LIBRARIES...and to Karen & Yehuda Singer for GIVING your videos to the Israel Center's Dr. Maurice. E. Joseph Jewish Video Resource Center. Your kindness and generosity are very much appreciated. Your videos bring much enjoyment and enlightenment to many people. Who's Who and What's What - The People and Programs of OU Israel; Rav Nir and Ita Mas - A Look at the Festivalim by Rabbi Avi Baumol Lev Yehudi (formerly Kehilot Yisrael) is the outreach department of OU Israel. One of its many exciting projects is the important work of Kiruv at the Israeli Festivals. These festivals attract over a hundred thousand (!) Israeli yuppies and hippies searching for meaning in life. Here is a glimpse into the holy work of two volunteers and the challenges as well as rewards of their endeavors. Their mission over two years ago was clear: With so many unaffiliated Israelis in attendance, someone had to present an organized, open-minded, spiritual and meaningful approach to observant Judaism. They joined a small unit called the ‘holy festival team’, which recently, with the generous support of OU Israel, set up a large and successful ‘village of love and prayer’ at each festival. Rav Nir (who when not festivaling, is a Rav in the Baal Teshuva Yeshiva, Machon Meir) explains that he chose not to wait for the Israeli to enter the walls of the Beit Midrash, instead he would go out to them at the time they are seeking, even in the place of tumah (impurity). And it is certainly on the surface a place of tumah! There are very few guidelines at these festivals which were created ten years ago by Israeli entrepreneurs who saw a business opportunity to bring the magic and mystery of India to our shores (Kinneret and the Mediterranean). There are tents presenting all religions, all attitudes, everything is for sale: Hare Krishna tents, Jews for J, Holistic, Tantric, Mystic cults, Shamanism, Falun Dafa, and many more bizarre and foreign stands, attracting Jews away from their heritage, their Yiddishe Neshamas. Not a place for a nice Jewish boy! Certainly not a place for a rabbi, right? Not according to Rav Nir Mas. Lest you should think he acts alone, the real motivator and organizer of this project is his wife Ita who joins him with their five children at these festivals. And then there is the village of love and prayer. Rav Nir and Ita are part of a group of dedicated and open Jews who spend the three days enlightening, inspiring, and befriending thousands of lost souls, trying to show them the beauty of Judaism. Some, though, make it home. A story: One of the tents is a rave dancing party where hundreds of men and women dance like sardines to strange music for hours. On Sukkot at the Festival one of the members of the holy team took a Lulav and Etrog and jumped into the Rave asking people if they wanted to shake. One man turned in shock and said “a Jewish mitzvah in this place? You can’t bring that here, we are impure.” The Rav responded by embracing him and telling him gently, “don’t you know, God is everywhere!” Three years later, the Rav was walking in Tzfat and bumped into an observant looking fellow on his way to the Beit Midrash. “don’t you remember me?” asked the stranger. “I was the one you gave the Lulav to in the Rave and you told me God was everywhere...that was the beginning of my Teshuva process, and I haven’t looked back! That story and others less dramatic but no less important give Rav Nir and his wife the determination to continue coming to the festivals despite the challenges it presents. Everyone on staff goes through a meditation workshop on how to focus and not be distracted by impurity. Kiruv might not always be easy, but seeing fruits of their labor, whether by receiving tens of phone calls from people whom they met at the Festivals, or simply noting the change in attitude that these people have towards Judaism gives OU Israel's Nir, his wife, and their staff the strength to devote hours, funds, and energy to this worthwhile cause. Yeyasher kochachem - may your strengths be steadfast. NESTO Native English-Speaking Teen Olim Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 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. 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 adults of all ages, Tour participants are invited to remain in the museum for as long as they want after the tour, free of additional charge, 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! 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 Jerusalem Month by Month - KISLEV with DAVID MAGENCE - "Completing the Chanuka Victory" Tour the Southern Wall - Hulda Gates - Southern end of Western Wall - Greek Fortress of Akra - rarely seen Eastern Wall of the Temple Mount, Wed. Dec. 13th, 2:00-4:00pm, 50/60NIS, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! ISRAEL CENTER FAMILY CHANUKA TIYUL - Chanuka in the city of Modiin with fabulous licensed tour guide, JOLIE SCHOCKETT - Modiin resident; See and learn all about ANCIENT AND MODERN MODIIN, the city of the Macabees - Sunday, Dec. 17, 9:00-3:00, bring your own lunch, 90/100NIS Monday of Chanuka, December 18th from 10:00-1:30 (approx.) - Tour the Jerusalem Municipality, learn how the city functions, see gigantic model of entire city. Also: visit the Museum of the British Prison of the Jewish Underground, view new exhibit - sketches about the legendary Reb Aryeh Levine z”l, 18NIS for members (25NIS for non-members) Come with us to Paradise for three days during Chanuka (TUE/WED/THU Dec. 19-21) at the gorgeous Glatt-Mehadrin Paradise Hotel in Be'er Sheva - Watch for further details 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 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, 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 5 star 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, 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 TT741 Schedule for Erev Shabbat to Erev Shabbat, 3-10 Kislev (NOV 24 - DEC 1) Friday Wishing all the OU Convention Shabbaton Participants - those from the States and those joining them from here - a wonderful, interesting, enjoyable, uplifting, invigorating Shabbat (and a great Melave Malka) Shabbat day Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday Tuesday Wednesday Thursday Friday Upcoming at the Israel Center Sunday, Dec. 3, 8:30pm: David Kilimnick's 'The Aliyah Monologues: Classic' in the Teichman Family Youth Center 22 Keren HaYesod, 25nis (students 20nis), 050-875-5688 or www.israelcomedy.com 2-day pre-Chanuka Yesha Fair - MON/TUE Dec. 4-5 - 10:00am-2:30pm- different merchandise each day Also by Off the Wall Comedy Empire...LAST STUDENT STANDING - The first student stand-up comedy competition; Motza'ei Shabbat, December 9th, 8:30pm at the Israel Center. 20NIS reserved / 25 at the door, To enter contest: Call Mordy 052-669-6107, Adv. tickets: Call David 050-875-5688 from Dec.1, Winner takes home a cash prize and a spot with the pros in the next Off the Wall Comedy Show, Proceeds to One Family Fund helping Israel's victims of terror GALA pre-CHANUKA CELEBRATION - Monday Dec. 11 - 1:00pm at the Israel Center with the DAVID ORBACH 3-PIECE BAND, Klezmer melodies, Chanuka tunes, original Orbach compositions, Enjoy Musical Talent with spiritual inspiration! Talk on the famous Chanuka question: Y VIII by Phil Chernofsky, View a Video about Chanuka, Chanuka refreshments will be served, 18NIS reserve in advance Dec.19, 7pm - “Gentleman’s Agreement” Four Torah & Science Lectures celebrating Vol. 16 of B’OR HA’TORAH JOURNAL OF SCIENCE, ART AND MODERN LIFE, tel/fax (02) 642-7521, info@borhatorah.org, www.borhatorah.org - Sunday, December 17 (second day of Chanuka) - 10:00am to 2:45pm at the Israel Center The December show is postponed, Note these upcoming dates - 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 To-l'dot Homepage]
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