Shabbat Parshat TO-L'DOT
November 20-21, '09 - 4 Kislev 5770
This Shabbat is the 64th day (of 355), 10th Shabbat (of 51) of 5770
V'YITEN L'CHA ET BIRKAT AVRAHAM... L'RISHT'CHA ET ERETZ M'GURECHA...
Halachic Times
Ranges are 10 days, WED-FRI 1-10 Kislev (Nov 18-27)
Earliest Talit & T'filin 5:17-5:24am
Sunrise 6:11-6:19am
Sof Z'man K' Sh'ma 8:47-8:52am
(Magen Avraham: 8:00-8:05am)
Sof Z'man T'fila 9:39-9:43am
(Magen Avraham: 9:08-9:12am)
Chatzot 11:24¼-11:26¾am
(halachic noon)
Mincha Gedola 11:55-11:57am
(earliest Mincha)
Plag Mincha 3:32¾-3:31pm
Sunset 4:43-4:40pm
(based on sea level: 4:38-4:35pm)
Candle lighting & Havdala times (Israel Standard time)
TT 884 - Rabbeinu Tam (J'm) - 5:53pm
4:02pm Yerushalayim 5:16pm
4:20pm S'derot 5:19pm
4:17pm Gush Etzion 5:17pm
4:17pm Raanana 5:17pm
4:18pm Beit Shemesh 5:17pm
4:18pm Rehovot 5:18pm
4:17pm Netanya 5:17pm
4:18pm Be'er Sheva 5:19pm
4:17pm Modi'in 5:17pm
4:02pm Petach Tikva 5:17pm
4:02pm Maale Adumim 5:16pm
4:17pm Ginot Shomron 5:16pm
4:16pm Gush Shiloh 5:15pm
4:18pm K4 & Hevron 5:17pm
4:17pm Giv'at Ze'ev 5:16pm
4:18pm Yad Binyamin 5:18pm
4:20pm Ashkelon 5:19pm
4:03pm Tzfat 5:13pm
NOTES: Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute.
Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times
* Important clarifications concerning the Candle Lighting times
Petach Tikva officially accepts upon itself to light Shabbat candles according to the Jerusalem custom. (This is due to the fact that the Ashkenazi community of PT was founded by people from Jerusalem who brought their customs with them.) Up until this week, we understood that to mean that in PT one lights candles 40 minutes before sunset, just like we do in Jerusalem. We contacted the Religious Council in PT and found out that the official candle lighting time for PT is the same as Jerusalem's (not 40 min. before sunset, but the same time as J'lem). Petach Tikvians (or whatever they are called) must realize that their sunset is earlier than Jerusalem's and therefore they do NOT have 40 minutes after the posted time until sunset - more like 30-35. So too for Maale Adumim. They light candles at the same time as J'lem too. Sunset is also earlier in Maalei Adumim.
One of the rabbis from Ascent of Safed (that's Tzfat) told us that there are differing opinions concerning when Candle Lighting is there. All say 30 min. before sunset, but some say the sunset that does not take into account the elevation of Tzfat, and some say to use the sunset time that does take elevation into account. We print the earlier time, in case.
Halachic Zmanim and Shabbat times in Torah Tidbits are calculated by CHAZON SHAMAYIM, a computer program by R' Eitan Zakuni of Netivot. The latest version (beta), called HAZON NET is available as a free download on www.sky-view.co.il
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...
First opportunity for Kiddush L'vana this month is Motza'ei Shabbat To-l'dot, Nov. 21. That's the first op after 3 days following the molad, but it is the eve of the 5th of of the month. It is not the day of the new month that directly relates to the first opportunity of Kiddush L'vana; it is the time elapsed from the moment of the molad. The molad can be on Rosh Chodesh or a day or two before it. It really depends upon whether Rosh HaShana was fixed on the day of the molad of Tishrei, or if it was postponed a day or two according to the rules for fixing RH. When the first op for KL falls on the eve of the third of the month, some people in shul will argue that it isn't time for KL yet. And it happens that people will argue for KL on the eve of the 4th of the month, when on occasion, that's too early.
This month's molad was midday on Tuesday (first day of R"Ch). First op for 3 day after the molad people would have been Friday night, but we don't say KL on Shabbat unless it is the last op. Hence, Motza'ei Shabbat.
An expulsion by any other name...
Let's get the title out of the way first. There will be a connection to Parshat HaShavua, but not at first. There was an article in the Jerusalem Post the other day about a Supreme Court decision that government-approved TV and radio stations cannot accept even paid ads that refer to the expulsion from Gush Katif, using the word expulsion. Evacuation, yes. Expulsion, no. That would be a political statement that is not approved. [Personal comment: In my opinion, the term political is incorrect - it is an expression of moral indignation for what the government did that summer that will live in infamy in our hearts. If you disagree with my tone or sentiment, at least remember that it is mine and not necessarily the OU's or the Israel Center's - Phil]
We've referred to the Women in Black protesters that wave white on black posters just a few blocks from the Center that demand an end to the occupation. Would be okay if they referred to the occupation of parts of Eretz Yisrael by Arabs, but it is not okay if they suggest that we are occupiers. Just open a Chumash.
Before you open the Chumash, let's make this clear - the following is for those who believe what the Torah says. For those who believe that G-d created the heavens and the earth. That G-d took the Jewish People out of Israel and gave us the Torah at Sinai. That G-d commanded us to keep Shabbat and observe many other mitzvot and forbids us to violate a whole list of other mitzvot.
If you don't believe in the sampling just presented, them you might doubt the truth of the following as well.
But if the Torah is TORAH EMET (a phrase that occurs only once in Tanach, in this week's haftara), then let's review the following:
In Lech L'cha, after Avra(ha)m arrived in the land to which G-d commanded him to go, G-d tells him that the Land will be given to his (Avraham's) descendants. A promise that is repeated a number of times.
So far so good. But wait. Yishmael is Avraham's son; not only Yitzchak. In Vayeira, G-d makes matters clearer. KI V'YITZCHAK YIKAREI L'CHA ZARA - through Yitzchak will offspring be considered yours. Yes, there is Yishmael. Yes, there are the children of Ketura. But Yitzchak is your complete heir.
Okay, we're still good. No, wait - what about Eisav. Blessings of wealth and position in the world - who got them? Who was meant to get them? Not relevant to the topic of the Land. Yitzchak gave the "bracha of Avraham - which is defined in the end of Toldot as, "that you may possess the land of your sojourns which G-d gave to Avraham." This blessing, this legacy, this gift from G-d of Eretz Yisrael, was given by Yitzchak with "his eyes wide open", to Yaakov. And only to Yaakov.
This gift is in perpetuity. It is forever. We might get kicked out when we turn away from G-d. We might be scattered throughout a long exile. But this land is ours.
When a misguided government gives any of Eretz Yisrael away... when a misguided government forces Jews to leave their homes - the homes and communities the government encouraged them to live in, to use a term other than expulsion is to pervert the truth for political reasons and to futilely attempt to gain something in return.
This is one of the main messages and lessons of sedras of Lech L'cha through Toldot. It is a lesson that is repeated throughout the Torah.
It is a truth just as "In the beginning G-d created..." is. It is as true as Y'tzi'at Mitzrayim and Matan Torah.
If the nations of the world don't believe it or don't want to believe it, or want to change things around to suit themselves... that's their problem.
(Well, it is our problem, but not our biggest one. Not our priority problem. The following is.)
WE, the Jewish people, living in Israel or anywhere else in the world, need to accept and internalize the fact of our claim to the Land of Israel. Arab claim to this land is falsehood. Arab attempt to delegitamize our claim and history here is falsehood. It is obscene.
Sad that so many people around the world swallow the Arab attempts to take away our claim and replace it with one of their own.
Sadder still are the Jews who aren't convinced of the Truth of the Torah.
Some say that the political reality of the world requires us to do this or that. A point to debate. But even with that position, there still must be a clear recognition and acceptance of G-d's gifts to us through the Avot. We must not be ingrates before G-d.
TO-L'DOT STATS
6th of the 54 sedras; 6th of 12 in B'reishit
Written on 172.7 lines in a Sefer Torah, ranks 36
4 Parshiyot; 2 open, 2 closed
106 p'sukim, ranks 29th (9th in B'reishit)
Tied with Vayigash and Bo, but shorter than each
in words & letters and length
1432 words, ranks 34th (10th in B'reishit)
5426 letters, ranks 33rd (10th in B'reishit)
Its p'sukim are below average length
MITZVOT
none of the 613 mitzvot are in Toldot
Aliya-by-Aliya Sedra Summary
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 21 p'sukim - 25:19-26:5
[P> 25:19 (16)] This is the history of Yitzchak b. Avraham; Avraham fathered Yitzchak.
SDT: Rashi quotes the Gemara that tells that when Yitzchak was born, scoffers said that Avraham and 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. (also see Lead Tidbit)
Yitzchak is 40 years old when he marries Rivka (3 years after the Akeida). The Torah emphasizes Rivka's family background.
Safe to say that most of us learned from way back that Rivka was three years old when she married Yitzchak. This notion is partially based on the Torah's telling us of the birth of Rivka right after the portion of the Akeida. Yitzchak was 37 at the time of the Akeida and the death of Sara Imeinu. He married at 40, hence Rivka was 3 at the time.
However, Chizkuni (an early commentary of Torah and of Rashi) argues that if Rivka was only 3, there would be a discrepancy in the chronology of the rest of her life. We have sources that indicate she was 133 at the time of her death. Working backwards with various events, we find that she was 14 when she married Yitzchak. The account of Nachor's family - including Rivka, does not necessarily mean that she was just born at the time of the Akeida. The Torah is just introducing us to Rivka in order to bring her into the picture, so to speak, as Yitzchak is about to take over the mantle of Partiarch-hood from Avraham Avinu.
After 20 years of childlessness (10 until Rivka was of child-bearing age plus an additional 10 years without a child), Yitzchak and Rivka pray to G-d. G-d hears their (actually his) prayer and Rivka becomes pregnant. She is having a "rough time" and goes to Shem b. No'ach (who outlived Avraham, by the way) who tells her G-d's message, that she will give birth to twins who will go in very different ways and become great adversarial nations.
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 (or deceiving him - based on various drashot). 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 dwells in Gerar. (This is one of the three-word p'sukim in the Torah. There are 13 or so such p'sukim, and they are occasionally a focus of attention.)
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.
SDT: In last week's TT we referred to the dispute as to whether Sara and Avraham 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 seems to 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 about their real relationship.) 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
Yitzchak thrives in Gerar, which creates jealousy among the locals who fill in the wells that Yitzchak has dug. (There is great symbolism in the Torah's account of the wells, their names, their failures, and then their successes.) Yitzchak is driven away from Gerar. A new well that Yitzchak digs (Eisek) is taken over by the shepherds of Gerar, as is yet another well (Sitna). Only the third well (Rehovot) permits Yitzchak to live in relative peace.
(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 CHAYIM. 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' Yehoshua b. Levi adds that one should verbalize the words B'eir Mayim Chayim before he encounters the words from Yirmiyahu 6:7 - K'HAKIR BIYA MEI- MEHA... "As a well keeps its water fresh, so she keeps fresh her wickedness; violence and destruction, grief and wounds..." Verbalizing a dream's interpretation is considered significant; an unexpressed dream is often open to opposite meanings and what is expressed first gives the dream its substance and direction. This is the tip of the iceberg of Dream Interpretation as presented by the Torah T'mima. Don't read too much into the comment here - it is meant only as a brief comment.
R'vi'i - Fourth Aliya - 7 p'sukim - 26:23-29
Yitzchak sets himself up in Be'er Sheva. G-d appears to him and reiterates the promises for prosperity made to Avraham. Yitzchak builds an altar to G-d and continues to prosper. Avimelech, realizing that his own prosperity was due to the presence of Yitzchak, comes with a delegation to Yitzchak in order to enter into a covenant with him.
(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 - 5th Aliya - 33 p'sukim - 26:30-27:27
Yitzchak and Avimelech partake of a meal and exchange oaths. Be'er Sheva is reaffirmed as "the city of the Avot" by Yitzchak's actions. Another example of the similarity between Yitzchak's life and Avraham's.
[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.
Continuing the analogy, was there not a "safer" way for Yaakov to get the b'racha? Apparently not. If there is a medication that is effective and without side effects, why would a person take the medicine that has serious side effects? For whatever reason(s), the way it went is how it was meant to go.
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
The blessing invoked by Yitzchak upon Yaakov, for bountiful produce and respected status among nations, has been borrowed by us to be recited on Motza'ei Shabbat - V'YITEN L'CHA HA-ELOKIM...
'May G-d grant you the dew of heaven and the fat of the earth, much grain and wine. Nations will serve you; governments will bow down to you. You shall be like a lord over your brother; your mother's children will prostrate themselves to you. Those who curse you are cursed, and those who bless you are blessed.'
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 some- thing away from him. Rivka hears (how? Ru'ach HaKodesh, perhaps?) of Eisav's plans and encourages Yaakov to flee to Rivka's home- town 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 too 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.
Yitzchak calls for Yaakov and gives him another blessing and sends him off to Padan Aram to find a wife from Rivka's family. He gives Yaakov "the blessing of Avraham", thus providing for the continuity of the Chain that becomes The Jewish People.
Sh'VII - Seventh Aliya - 5 p'sukim - 28:5-9
Yitzchak sends Yaakov off to Padan Aram to Lavan b. B'tu'el, the brother of Rivka who is the mother of Yaakov and Eisav. (Unusual ID.) Eisav sees that their father has sent Yaakov to find a wife, because he does not want him to take a Canaanite wife. Yaakov goes on his way and Eisav takes as another wife, the daughter of Yishmael, Machalat b. Yishmael...
Talmud Yerushalmi exclaims that this is Bos'mat, 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 a significant concept.
The final 3 p'sukim are reread for the Maftir.
Haftara - 21 p'sukim - Mal-achi 1:1-2:7
There is speculation as to whether Mal'achi is the name of an individual, or a description of "My messenger". Some say that Mal'achi was Ezra. Mal'achi is known as the last of the prophets. Mal'achi brings G-d's message to the people that He loves Yaakov (and his descendants), and hates Eisav, even though Yaakov and Eisav are brothers. Thus, the Haftara echoes the rivalry and relationship between the two brothers that is the substance of the sedra To'l'dot. The haftara refers to the respect a son has for his father. In this regard, Eisav was exemplary.
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.
THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean
Lesson # 499
Rumors of Kiddushin
Sarah is an unmarried girl. A rumor has been circulating in town that Sarah has been betrothed today to Reuven. We suspect that the rumor might be true and she is considered to be betrothed in doubt. This in spite of the fact that there is no proof to the betrothal. If the rumor is not accepted in Beit Din, no heed is given to it.
How is a rumor accepted in Beit Din? Assume that two witnesses appeared in Beit Din and testified that lights (candles when the Shulhan Aruch was written) were brightly burning, and the tables were set and people coming and going into the house and the women were making her feel merry and say to her "happy betrothal" and say that Sarah was betrothed today. There is enough proof that she was indeed betrothed. If the well wishers did not so speak to the betrothed girl directly but about a betrothed girl, it is not an indication that she is betrothed. Perhaps there was to be a betrothal but it never took place. Rama adds to this last statement that the law is the same, that she is not considered to be betrothed if people said that a certain girl was betrothed but did not state to whom or any other details she is not deemed to be betrothed.
Similarly if two witnesses come to Beit Din and testify that they saw what appeared to be a betrothal celebration and we saw the friends and we heard the participants and we heard from a person who heard from a persom who was present there that Sarah was betrothed to Reuven and the witnesses who were present then went overseas or died so that they cannot be questioned, there is enough of a rumor that she is considered to be betrothed. Rama adds that the rumor is not to be considered unless we heard it from at least two people who were present there, but if only from one person who was present at the celebration it is not enough to consider her betrothed. If she is not considered betrothed, she can get married to another man without having to obtain a Get (divorce) from Reuven.
And further, it is not considered to be a reliable rumor unless it originated in Beit Din. That is, that Beit Din investigated the matter and concluded that there was indeed a betrothal between Reuven and Sarah. If the matter did not come before Beit Din, then the rumor is not relied upon. Beit Din can always order its own investigation and if it concludes that she was indeed betrothed to Reuven, it is not necessary for a formal Beit Din hearing.
These foregoing rules hold true if there was no pretext why these rumors began. But if there was a pretext why these rumors began, the rumors can be discounted. Beit Din must investigate to see if a pretext exists as to why these rumors of her betrothal were started. If there is pretext then Beit Din can discount the rumors. An example of a pretext would be that Sarah was betrothed conditionally, or there was doubtful betrothal as when it is stated by witnesses that he threw the kiddushin object to her and there is a doubt as to whether the object landed closer to her or to him. If to him, the kiddushin betrothal is not valid, if closer to her it is valid. Or there is now a doubt cast upon the value of the thrown object, was it worth a peruta (like a penny, the minimum value of the object to effect betrothal) or not. The same holds true if the role of Reuven is a minor who cannot effect betrothal and he is not available to be examined. In all of these situations if we have no proof, we rely on the statements of Sarah as to the truth of the matter as to whether she is betrothed. If the people who started the rumor of her being betrothed in their presence come to Beit Din and declare that they started the untrue rumor, then Beit Din moves to suppress the rumor and she is considered not to be betrothed.
If the rumor started because the people saw that Reuven was sending gifts to Sarah, then Beit Din will use this information to squelch the rumors of her betrothal.
Rama adds that in all situations where there is no compelling reason for a strict interpretation as to her status, we should act in a lenient manner.
Assume that Sarah, about whom there are rumors of her being betrothed to Reuven, accepts betrothal from Shimon in our presence. Beit Din has to investigate the alleged first betrothal. If there is convincing proof through testimony of reliable witnesses that she was indeed betrothed to Reuven as alleged by the rumor, then the betrothal of Shimon is not valid. If there is no such poof, we have Reuven give her a Get and she marries Shimon from whom she received the betrothal gift. If Shimon then divorced her, she cannot marry Reuven. If she lived with Shimon before she obtained her Get from Reuven, she may not ever marry Shimon.
There is a rumor that Leah is betrothed to Levi. Another rumor has it that Leah is betrothed to Yehuda. In this situation one of them has to give her a Get and she can live with the other one.
A rumor was circulating about Rivka that she was betrothed to Naftali who divorced her. She is not prohibited to marry another person because of the part of the rumor that she was betrothed to Naftali. She may not marry a Kohen because of the part of the rumor that she was divorced, since a Kohen cannot marry a divorcee.
Rachel was married to Asher or was betrothed to Asher. Thereafter, a rumor circulated that she was formerly betrothed to Yosef first. This latter type of rumor is not given any credence. She does not need a Get from Yosef. The laws of this paragraph hold true even if the rumor started before her betrothal to Asher, but had not yet circulated in Beit Din. Of course if Rachel admitted that she had been previously betrothed to Yosef, she is prohibited to live with Asher.
We are still discussing the betrothal procedure. Next lesson IYH about conflicting witnesses as to the kiddushin.
Spiritual and Ethical Issues in the Bamidbar Stories
I pray you, curse this people for me" (Bamidbar 22:6){4} by Dr. Meir Tamari
It was fitting that miracles should be associated with Bil'am the prophet to the gentiles, and that the nature and character of his prophecy be revealed thereby.
"G-d opened the mouth of the she-ass and she spoke" (Bamidbar 22:28). Onkelos translates the verse, "and man became a 'nefesh chaya" (B'reishit 2:7), as 'a creature with speech' rather than the usual 'a living being'; yet here we have an animal acquiring the most distinguishing characteristic of human beings. Further- more, this phenomenon was such a major one that our Sages taught, "10 things were created on Erev Shabbat, at twilight, ...the mouth of [Bil'am's] she-donkey" (Avot 5:6).
"Bar Kapara taught: That which cannot normally be seen was seen, as it is written at Matan Torah, 'and all the people saw the sounds' (Sh'mot 20:1); that which cannot normally hear heard, as it is written, 'this stone which heard the words of G-d shall bear witness' (Yehoshua 24:27); that which cannot normally speak, spoke, 'and the she-donkey spoke' (Bamidbar 22:28)" (Midrash Shmuel). "This miracle was greater than the miracle of the opening of the mouth of the earth to swallow Korach and his congregation. There Moshe decreed and the earth obeyed, however, here it is written 'and G-d [Himself] opened the mouth of the she-donkey" (Zohar part 3, 209b).
Throughout Tanach we witness such miracles, both revealed and hidden, that negate all forms of idolatry, both ancient and modern. Idolatry sees natural phenomena, events and the fortunes or misfortunes of people and nations, either as the results of natural forces or as pure chance and coincidence or as something that can be explained by human wisdom and science. The miracles, however, attest that natural phenomena have no power of their own but merely reflect the will of G-d, their Creator, that there is a Divine Wisdom beyond the limitations of human knowledge, and that there is nothing due to chance or coincidence but rather only to G-d's involvement in the world that He created.
Sometimes the miracles are hidden in the affairs of our daily lives. At other times, G-d in His Wisdom and Mercy changes the workings of nature so that water turns to blood, the Sea is split in two, water flows from the rock, Mannna falls from Heaven, fire and clouds form pillars, and fire comes down from heaven. "No man has any portion in the Torah of Moshe Rabbenu, until he is convinced that all our affairs and chance happenings, just like the routine workings and laws of the universe, in the private, national and public fields, are miracles and are never to be attributed merely to nature" (Ramban).
As to what actually happened with Bil'am and the she-donkey, the commentators are divided in a way that they regard all the other miracles in the Tanach. Shmuel David Luzzato explains that, "G-d opened the mouth of the ass and it brayed in an unusual manner; there was a miracle but it was a hidden miracle". Rambam held that the miracles do not signify sudden changes by G-d of the laws of creation, which would signify a limitation of G-d's power but they were built into the original plan of creation. "At Creation G-d implanted in nature the potential power of bringing forth all that was necessary; whether the event was something continuous which we then call natural, or something of rare occurrence which we then term a miracle. And so G-d endowed the donkey with speech; not real speech but merely the vision of Bil'am" (Rambam, Avot 5:6). The predominant understanding among commentators is that of belief in the literal miracle; "I believe in all that is written in the Torah. Why should I not believe the verse, 'and the ass said' or the verse, 'and the donkey spoke'" (Ibn Caspi).
All miracles have a purpose and teach us spiritual and religious lessons, so what was the lesson and message of this miracle of the donkey's speech and why does the Torah tell us its story? Surely to comment on the arrogance of sorcerers, to mock the gullibility of those who believe in the power of magic and to expose those who pretend to be able to bless or curse and so to bend supernatural powers to their will. This is exactly what was done by the she-ass to Bil'am, the great sorcerer and arch-type of magicians, of whom Balak had said, "for I know whosoever you bless is blessed and whomever you curse is cursed".
"The she-ass saw the angel of the Lord, but initially Bil'am did not. Later, we read, 'G-d then opened his eyes'- was Bil'am then blind before that? This comes to teach us that even our eyes are in G-d's power. 'And G-d opened the mouth of the she-ass', to teach him [and us] that if he sought to curse, nevertheless his mouth was solely in G-d's power. The she-ass said to Bil'am, 'you could only kill me if you had a sword in your hand, how then could you believe that you could uproot and curse a whole nation? Bil'am found no answer to this and held his peace. Then G-d in His mercy and respect for His creatures closed the mouth of the she-ass, otherwise man would never have been able to subject a beast with the power of speech. See how the most powerful of sorcerers and wisest of them all, could not withstand the most foolish of beasts". (Bamidbar Rabba 20).
"Bil'am wanted to amend G-d's plan but is blinder than his own animal, he wanted to overcome G-d's wishes but has to accommodate the wish of his own animal, wanted to ruin a whole nation but has to confess his impotence against his own animal; arrogant towards kings and lords he is but a laughing stock before his own servants" (S. R. Hirsch).
The whole story presents two important spiritual perspectives: the validity of natural and supernatural miracles, and secondly, how they relate to the nature and form of Bil'am's role as a prophet.
'There is no divination with Yaakov, neither is there sorcery in Israel" (Bamidbar 23:23): "G-d who can grant speech an animal can also use the mouth of a Bil'am to proclaim His Word" (S. R. Hirsch).
MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] Wisdom and Wit
[4] From Aloh Naaleh
[5] Parsha Points to Ponder
[6] Portion from the Portion
[7] From Machon Puah
[8] Glimpses into the world of OU kashrut supervision
[9] Hidden in the Sand
[10] Person in the Parsha
[11] MicroUlpan
[12] Divrei Menachem
[1] From the virtual desk of the OU
VEBBE REBBE
The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
Q: I often see people getting aliyot who lean on the bima during their aliya. Isn't that a problem? Shouldn't I tell them to stop?
A: The mishna (Megila 21a) says that one may read Megilat Esther standing or sitting. The gemara (ad loc.) says that, in contrast, Torah reading must be done standing. As support, the gemara cites the pasuk regarding the transmission of the Torah from Hashem to Moshe: "You [Moshe] stand here with Me" (D'varim 5:27). Just as, symbolically, Hashem was "standing," so too later transmitters of the Torah should do the same. Our questions are: what the nature and severity of this requirement are, whether leaning is considered like standing in this regard, and whom it applies to.
The Tur (Orach Chayim 141) says that if one does not read the Torah standing, he has not fulfilled the mitzva, and thus the leining has to be repeated. He seems to understand the requirement as a fully derived requirement from the pasuk. The Yerushalmi (Megila 4:1) says that it is an element of honor, related to the idea that the Torah must be transmitted with an air of trepidation, not casualness. The Beit Yosef (OC 141) points out that Rashi views the requirement to stand as only l'chatchila, that it is proper to show respect in that way, but in case he does not do so, the reading is still valid. The matter may depend on the situation regarding Megila reading, as Torah reading is more stringent than it. If the Megilla should l'chatchila be read standing, then Torah, being a step further, is invalid b'di'avad if one did not stand. In any case, the Magen Avraham (141:1) rules that one does fulfill b'di'avad the mitzva without standing, as is evidence from the fact that we allow a king to read while seated. Mishna Berura (141:1) and most recent poskim take this lenient view.
Despite our relative leniency on the matter of standing, the Shulchan Aruch (OC 141:1, based on a Yeruhsalmi, ibid.) says that, at least l'chatchila, one should stand without leaning on anything. This can be understood in two ways: 1) leaning is not considered standing; 2) since one must show proper regard to the Torah's transmission, standing that is not fully austere, i.e., leaning, is thereby wrong. The Magen Avraham (ad loc.:2) says that both issues are true, but in different cases. If one stands with a partial lean so that if the object one was leaning on were removed he would fall, this is not halachic standing. If he stands in a manner that he would not fall, this is generally considered standing but it is still not standing in awe. Therefore he reasons that the Mordechai's permission for an obese person to lean (Shulchan Aruch, ibid.) applies only to partial leaning, as, when his leaning is understandable, it is not a sign of disregard. However, full leaning simply does not fulfill the requirement to stand. The Shaarei Efrayim (3:11) says that it is also customary to allow some leaning when looking at the top lines of a long sefer Torah, which are far away from the readers. He reasons that crouching over in order to see well is not disrespectful to the Torah.
In general, the laws governing Torah reading apply both to the ba'al korei and to the oleh (the one who receives the aliya), and this is no exception (see Shulchan Aruch and Rama, ibid.; Sha'arei Efrayim ibid.) The Sha'arei Efrayim (ibid.) and Mishna Berura (141:5) say that even the gabbai must stand. (Regarding the congregation, there is a major discussion - see Shulchan Aruch and Rama, OC 146:4).
Like many other halachot in whose regard observance is not 100%, a rabbi should find opportunities to educate his congregants. Regarding partial leaning, which is likely not overly haughty and, according to the majority of opinions, does not affect the congregation's fulfillment of the mitzva, one should point out to the oleh only if he is confident it will be taken in the right away. If many people lean in the more severe way, it would be more worthwhile for one who can educate effectively to point out to the olim in a way that does not embarrass them.
[2] Candle by Day
You can't TELL a book by its cover -- but you can SELL one by it.
From "A Candle by Day" by Rabbi Shraga Silverstein
A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein
Now available at 054-209-9200
[3] Wisdom and Wit by Shmuel Himelstein
Once, R' Yisrael Salanter visited Frankfurt-am-Main, where he was invited to the home of Baron Rothschild. Rothschild, who was extremely wealthy, had a magnificent home. As they walked through his home, Rothschild, a deeply religious Jew, pointed out to R' Yisrael all the care he had taken in ensuring that everything in his home was in total accordance with halacha.
After they had completed their walk, R' Yisrael turned to the baron and told him: "I am indeed most happy with everything I've seen, but if you excuse me, I am forced to say that what I have seen is contrary to what it says in the Torah."
"What is the problem, Rebbi?" said Rothschild. "I will be sure to rectify it immediately."
"You misunderstand me," said R' Yisrael with a smile. "There is absolutely nothing that is wrong with your home. The only thing I saw here is that - contrary to what it says in the Torah, that 'Yeshurun waxed wealthy and kicked away the traces' of Judaism - you have succeeded in maintain the very highest standards of halacha in spite of your wealth."
Ed. note: In the opening passage of Rosh Chodesh Benching, we ask for many things, including CHAYIM SHE-YEISH BAHEM YIR'AT SHAMA- YIM. Then we ask for a CHAYIM SHET'HEI VANU... YIR'AT SHAMAYIM. Fear of Heaven is the one thing we ask for twice! Why?
One answer is that after asking for it the first time, we ask for a CHAYIM SHEL OSHER V'CHAVOD, a life of wealth and honor. After that, we have to ask for YIR'AT SHAMAYIM again. It is usually harder to achieve in the case of a wealthy person.
###
R' David of Sheduva once asked a very wealthy but miserly man: "Why don't you give tzedaka to the poor?"
"Rebbe," answered the man, "I would love to give tzedaka, but I only want to give it to a person who is really deserving of it and I haven't yet found one."
"That's funny," said the Rebbe. "When Hashem gave out money to the rich, He did not go to seek a worthy person to receive it, yet you feel that you must seek such a poor person before you give tzedaka."
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" - available at your local Jewish bookstore (or should be). Excerpted with permission
[4] CHIZUK and IDUD for Olim & not-yet-Olim respectively
What was Yitzchak's tie to the Land of Israel? It was not his ancestral home. His parents had come from Ur. It was not economic. Egypt was far more prosperous and wasn't subject to periodic drought and famine. It was not security. We read of the harassment he suffered from the Philistines. So what was it? The answer is, G-d's command.
We read in this week's parsha (B'reishit 26:1-3): There was a famine in the land, aside from the first famine that was in the days of Avraham; and Yitzchak went to Avimelech king of the Philistines to Gerar. Hashem appeared to him and said, "Do not descend to Egypt; dwell in the land that I shall indicate to you. Sojourn in this land and I will be with you and bless you; for to you and your offspring will I give all these lands, and establish the oath that I swore to Avraham your father."
There is an apparent redundancy. First Yitzchak is told: "dwell in the land" and immediately after he is told: "sojourn in this land".
The Midrash (B'reshit 64:3) states: "Dwell in the land [implies] cultivate the land, be a sower, be a planter. Another interpretation of Dwell (Sh'chon) in the land is: cause the Sh'china to dwell in the land."
Yitzchak was commanded not only to physically live in the land [sojourn] and not go to Egypt. He was also told to contribute to the development of the land, to sow and to plant. Furthermore, he was to conduct himself in a manner that would bring G-d's presence, His Sh'china, into the consciousness of all who came in contact with him.
The message of the Midrash is that there are several aspects to our connection to the land of Israel. Not only are we bidden to make our homes here; we are also obligated to develop Israel materially and spiritually. Aliya is not a one time act. It is a continuous process of growth and development. We not only have to "go up" to Israel; we are challenged to be sowers, planters, builders of Israel; and finally, we are called upon to reach new heights in our spirituality. In this way, we will create a society in which G-d's presence is immanent.
Rabbi Yosef Wolicki, Beit Shemesh
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
[5] Parsha Points to Ponder for TO-L'DOT
1) Why does the Torah say that Yitzchak took Rivka TO HIM AS A WIFE (25:20)?
2) Why does the Torah preface the story of Avimelech looking out the window and seeing Yitzchak and Rivka act as husband and wife with the seemingly insignificant words AND IT WAS WHEN MANY DAYS PASSED THERE (26:8)?
3) Why does Yitzchak name the place which was already called BE'ER SHAVA (26:23) the same exact name (26:33)?
Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim and Machon Maayan in Beit Shemesh and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith" (Feldheim) and "TIMEOUT: Sports Stories as a Game Plan for Spiritual Success" a recent release by Devora Publishing ppp@ouisrael.org
Answers - Ponder the questions first and then look here
1) The Ohr HaChayim teaches that these words explain why Yitzchak did not get married at an earlier age. TO HIM indicates that Rivka was the only match for Yitzchak and, therefore, he had to wait until she was old enough to marry him.
2) The Kli Yakar answers that these words describe why Avimelech decided to specifically spy on Yitzchak. Many days had gone by since Yitzchak arrived in Gerar and Avimelech found it strange that this supposedly single man had not taken any of the local women for marriage. This led to his suspicion that perhaps Yitzchak and Rivka were married.
3) The S'forno points out that it is not the exact same name. The city had been called BEER SHAVA with the vowel kamatz to capture the pact which Avraham had made there. Now, it was also called BEER SHEVA with the vowel segol to also capture the seven wells which were dug there between Avraham and Yitzchak.
[6] Portion from the Portion by Rakel Berenbaum
FEEDback to berenbau@actcom.net.il
And they called him Eisav - He was given the name Edom
Rivka had a very difficult pregnancy and is finally ready to give birth to her twin boys.
The first one comes out and is described as "ADMONI, KULO K'ADERET SEI'AR - reddish, as hairy as a fur coat". The verse then says "VAYIKR'U SH'MO EISAV - they named him Eisav (25:25)
After that the second brother emerged holding on to his brother's heel, and the verse tells us that VAYIKRA SH'MO YA'AKOV - He called him Yaakov (25:26) .
In this naming episode we can ask a few questions. For Eisav it says "they named him" whereas for Yaakov it says "he named him" - who was the they and who was the he and why a difference in the naming of each child? Yaakov seems to be named because he is holding on to his brother's heal but what about Eisav's name? What does it mean and how does it relate to how he is described?
Eisav was born covered in hair. The midrash says that he even had a beard. Everyone came to look at this strange baby and they all called him Eisav because he was finished ASU'I with his hair like an older person. He didn't look like a little baby. According to Rashi, Yaakov, on the other hand was named either by his father or by Hashem Himself.
The Divrei Shalom says that the name Eisav actually points to his character trait. He looked at himself as a finished product. In his haughtiness he felt that he was perfect and didn't have to work to improve himself in any way. Later he is called EDOM which points to another character trait - his love for blood and killing.
The Degel Machanei Efrayim makes an interesting observation related to the naming episode. He says that Eisav represents falsehood and unfortunately people tend to be attracted by that - that's why everyone was involved in naming him. Yaakov on the other hand, represents Truth as we say "TITEIN EMET L'YAAKOV" that's why it says, "He named him" in singular - because truth has fewer followers then falsehood. Only select individuals search out the truth.
Since Eisav is called Edom - red - I am including this chicken soup recipe that has a lot of red/orange vegetables in it. This recipe was shared by the elder members of Melabev's new English- speaking center for people with cognitive decline. The group worked together during a therapeutic reminiscence activity and composed this recipe. The recipe was submitted to a recipe contest on the websites
www.netonews.co.il/apage/61548.php and www.melabev.org/posts/156
Everyone is encouraged to visit the website and leave your comments on the soup. If you would like to help Melabev continue such activities for the elders in their care, join this year's Walkathon, Tuesday to Thursday, Dec. 1-3 [www.melabev.org/posts/125] which includes a 2-day hike in the Western Gallilee, and a moonlight walk along Hof Dor, on the Mediterranean coast. This year there is also a virtual walkathon for those who can't make it physically, but would like to participate in some way: www.melabev.org/posts/151
(RED) CHICKEN SOUP WITH MEMORIES
4 chicken necks
3 carrots cut in rounds
5 onions, diced
2 sweet potatoes, cut into small pieces
piece of pumpkin, cut into small pieces
4 cloves garlic, minced
sprigs of parsley, dill, mint
cinnamon stick
paprika, salt, pepper to taste
olive oil
water
rice noodles (optional)
cloth bag for herbs
Fry onions till golden. Fill pot with water. Add chicken necks, bring to a boil. Add cut vegetables. Place parsley, nana, and cinnamon in a cloth, seal and add to soup. Cook on low flame for two hours. Remove cloth with herbs. Add noodles. Can be served with a bit of olive oil and nana leaves on top.
TTreader Feedback
Dear Editor,
Shavua Tov. Firstly I would like to point out that whether or not Gogol Mogol is a traditional remedy, nowadays consuming raw eggs is considered a real no-no and carries the risk of salmonella infection which can be fatal... Dr MC
A search of the web seems to indicate that there are different sides to the raw egg issue. Nonetheless, since the issue is one of health, we must side with the cautious opinions on this topic. Here's what the "Ask the Doc" column of the Western Wahington University Health Services www.wwu.edu/chw/ask_the_doc
Q: What are the health dangers of eating raw eggs?
A: The primary risk is exposure to salmonella, a bacteria common in chicken intestines, and eggs often are contaminated through microscopic imperfections in their shells. Adequate heating is the only way to kill the bacteria. Salmonella causes a nasty vomiting/diarrhea/fever syndrome and can be fatal in vulnerable populations -- the very young, very old, chronically ill and immune-suppressed.
There is a lot of material on the web; interested readers should Google raw eggs and read their fill.
We thank Dr MC for his email and advise caution to those who use raw eggs in any foods they prepare. If you haven't check out this issue before, do so now and be an informed person.
[7] from Machon Puah
Can He Really Have Two Mothers?
For the past few weeks we have been reviewing the issues of parentage and yichus of a child born by a woman who is not his genetic parent. This is not a purely theoretical case, as we have seen in the case of Sean and Carolyn Savage. This religious christian couple underwent IVF in the USA, and through a lab error, received and was impregnated with the embryos of another couple.
In the past weeks we have reviewed the debate and most commonly used sources of the debate, between those who contend that the birth mother is the halachic mother and those who contend that the genetic mother is the halachic mother. There are certainly valid arguments and recognized authorities on each side of this debate.
There is an additional opinion, based on the fact that that the embryo is halachically considered to be the same as water or fluid until the fortieth day after conception. Therefore, the determining factor of motherhood is the location of the embryo on day 40 after conception, the day when it is no longer considered water - but rather an embryo. If the embryo was implanted on day 3 or 5 as is the case of standard IVF procedure, the embryo would be in the birth mother on day 40 and it is she who should be considered the halachic mother.
This raises an interesting question regarding frozen embryos. When the embryo is in a frozen state on day 40 after conception, the cryopreservation freezer can obviously NOT be considered the halachic mother. This opinion holds that the freezing of the embryos from further growth, halachically freezes the 40 day counting as well.
In a final approach to the motherhood question, Rav Shlomo Zalman Auerbach z"l, one of the greatest poskim of recent times, claimed that all of the above answers oversimplify the issue. He agrees that the sources seem to suggest that the birth mother is the mother of the child. Yet, he maintains that ultimately there is actually more than one halachic mother in this case and uses the following scenario to explain his reasoning.
What if a woman were to conceive a child, yet suffer from morning sickness so severe that she decides to transfer the fetus growing in her womb to the womb of another woman? The second woman proceeds to carry the child for most of the pregnancy. The first woman, wanting to experience the birth of her child, has the child transferred back to her uterus for the final weeks of gestation and childbirth.
In such a case, who is the mother?
While it is true that this scenario is currently impossible, it may be possible in the future. Think about how far medical technologies have advanced in the past 100 years. Organ transplantation. IVF and other fertility treatments. The list of advancements is endless. Today, we routinely perform procedures that were considered to be impossible back then; who knows what the future will bring?
Rav Auerbach's scenario may eventually be a reality. The mark of his genius as a posek, was his foresight to try to take into account all possibilities, no matter how impossible they may seem at the time.
Rav Auerbach claimed that this potential scenario requires that we consider both mothers as being the halachic mother. Furthermore, if one of them was not Jewish - the child would need to be converted!
It is clear from our review, that this is a complex issue. When circumstances require it, we have to choose one of the opinions and follow it.
Yet, the case of an embryo mix up (the case that sparked this discussion) does not have to happen. As we will discuss next week in a true story, with the proper supervision this case can be avoided.
The Puah Institute for Fertility and Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision, and educational programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call 1-800-071111 in Israel or in the US 718-336-0603. website: www.puahonline.org
[8] Glimpses into the world of OU kashrut supervision
no column this week
[9] Hidden in the Sand
no column this week
[10] Person in the parsha by Rabbi Dr. Tzvi Hersh Weinreb for Parshat TO-L'DOT
Disillusionment
Disillusionment. I first learned about it on a park bench on the Lower East Side of Manhattan, where I attended high school. I learned about it from three old gentlemen, each affected differently by disillusionment, and each with a different lesson to teach.
We frequented that park daily for a round or two of basketball. Few of us noted the shabby elderly trio, who joined each other on a park bench near where we played and engaged in heated conversation in Yiddish and in another language that we later learned was Russian.
A friend and I decided one morning to inquire of these gentlemen as to who they were and as to the topic that so excited them. They told us that they were Mensheviks and expected that we were familiar with that term.
We weren't, but they soon enough educated us about the Russian Revolution and about a group of early communists who split from Lenin and the Bolsheviks, and were known as the Mensheviks, the Russian word for minority.
After the Russian Revolution in 1917, this minority found itself in grave danger. Many, including the park bench companions, emigrated from Russia in the early 1920s. These three settled in the United States, in New York City, on the Lower East Side.
We listened for several weeks to their magnetic story of youthful dreams and grand plans for changing the world. They helped overthrow the Czar and looked forward to a new order of freedom, peace, and total economic equality.
But they became disillusioned. Their youthful dreams came to naught, and the utopia they envisioned turned out to be nightmarish.
One of them never gave up on the dream and told us that he was certain that the day would soon come when he could return to Russia and help lead the ultimate reform. Another, darkly depressed, had turned to alcohol and was only sober in the early morning. And the third abandoned his former beliefs and became, of all things, a Chassidic Jew.
Each experienced disillusionment, and each dealt with it in his own unique way.
Many years later, I became inspired by another story of disillusionment, the story of Rabbi Issachar Teichtal zt"l, martyred by the Nazis. This man was a disciple of one of the most virulently anti-Zionist pre-World War II Jewish leaders. He was raised to think that Zionism was equal to apostasy, and that participating in the creation of a Jewish State was a terrible sin.
When World War II broke out, Rabbi Teichtal was witness to all the horrors of the Holocaust. He found himself questioning and eventually re-examining his earlier beliefs, and rejected them. Instead, he developed the contrary perspective; namely, that the failure to adopt Zionism and build a Jewish State was the root cause of the suffering of the Jewish people.
Rabbi Teichtal's erudite treatise, Eim HaBanim S'meicha is a fascinating and rare example of a courageous retraction of an earlier held worldview, a public confession of disillusionment.
In this week's Torah portion, Toldot, we learn of the disillusionment of none other than the Patriarch Yitzchak, who labored under the lifelong illusion that his son Eisav was righteous and good. He was ready to bestow his blessings upon Eisav and not upon Yaakov.
Yaakov disguised as Eisav, ultimately received those blessings. When Eisav appears and asks for those blessings, Yitzchak realizes that the Divine Hand has intervened and that he has been wrong all along in considering Eisav to be the son who deserved those blessings. He is, quite literally, disillusioned.
He is stunned to learn that he has been mistaken all along in his assessment of this son, and his shock is expressed in B'reishit 27:33 with these powerful words: "And Yitzchak trembled an exceedingly great trembling". The great trembling of a disillusioned father.
How apt and poignant is Rashi's comment here: "He saw the gates of Hell open before him".
It is indeed hellish to have one's dreams shattered and to have to re-examine the fundamental assumptions that one has made in life. Yet, in ways significant and trivial, we are all occasionally called upon to do so.
Knowing that even Yitzchak was proven to be in error about the assumptions he made, and that he was dramatically confronted with his mistake, can be of some solace to us all.
It is difficult and painful to garner the courage to turn our disillusionment to advantage and start life again under new assumptions. But it is a choice which we are inevitably called upon to make.
[11] MicroUlpan
Psychrometer and hygrometer are meteorological devices for measuring humidity in the air. In Hebrew,
MAD LACHUT. A Barometer measures air pressure. It is called a MAD LACHATZ. A rain gague is a MAD GESHEM. An anemometer measure the wind. MAD RUACH
Thermometer is a MAD-CHOM (if it is a brown one, then it is a MAD CHOM CHUM, couldn't resist)
[12] Divrei Menachem
In Parshat Toldot our forefather Yitzchak is confronted with a famine and he plans, like his father Avraham, to go down to plentiful Egypt. Indeed, he arrives at the border in Gerar when Hashem commands him, "Do not go down to Egypt - settle in the Land that I will tell you."
There is an interesting contrast with Avraham. For Avraham was told: "Lech lecha... el Ha'aretz asher ar'ecka" - 'Go to the Land which I will show you.' In Avraham's case, this was the first of his many trials. Inductively, Avraham recognized Hashem's mastery of the world but now he was to follow several seemingly incomprehensible commands of his Maker.
Initially, Yitzchak follows logic too. Yet he is told, "Sh'chon Baaretz" - to remain in Eretz Yisrael, despite the famine. Perhaps it is unfitting for one who has the mark of a holy sacrifice etched into his soul to leave Eretz Yisrael (cf. Rashi). But there is, perhaps, more to this injunction than meets the eye.
For Yitzchak has to continue and enrich the legacy of Avraham. The term "Sh'chon" evokes the creation of neighborhoods, the establishment of a community, well by well, dunam by dunam. Following our rabbis it also implies that by thus building the Land Yitzchak will bring down the holy Shechina. What a beautiful legacy indeed!
Shabbat Shalom, Menachem Persoff
Towards Better Davening and Torah Reading
To-l'dot
Yes, we've done this before; yes, we're doing it again. The sedras of To-l'dot and Sho-f'tim trigger this review.
We're not going to start this from scratch - just review some of the highlights.
There are two kinds of SH'VAs: SH'VA NACH and a SH'VA NA. They are "sounded" differently and they affect the letter that they are below differently. Things would have been a little simpler if there were different symbols for the two SH'VAs - then people would not confuse the two. Some newer siddurim are trying to help by marking the SH'VA NAs in some way or by using an exaggerated, larger SH'VA when the SH'VA is NA. That's helpful, but people need to WANT to pay attention and then need to pay attention.
In most cases, the difference between pronouncing a SH'VA correctly or not is just a matter of the beauty of the language. Occasionally, the meaning of a word can change.
A SH'VA NACH is silent. In the word for table, SHULCHAN, the SH'VA under the LAMED is NACH and when you pronounce the first syllable, you hear the LAMED, of course, but nothing extra for the SH'VA under it. SHUL. The final NUN doesn't actually have a SH'VA under it, but behaves as if it had a SH'VA NACH as well.
In the name of this week's sedra, the first syllable is TO. The LAMED with a SH'VA NA begins the second syllable and the SH'VA is slightly sounded. L'DOT. SHO and F'TIM.
Parsha Pix
Top-left is Yaakov with his lentil stew.
Next to him is one of Yitzchak's workers on a break from digging wells. Or, perhaps, it is Eisav coming in from the field exhausted.
Continuing across the top, we come to a Seder plate. Rashi tells us that it was the first night of (the future) Pesach that Yaakov presented himself to Yitzchak for the bracha. Rivka told Yaakov to bring her two goats. Just to feed Yitzchak, you need two goats? Rashi answers that one was for the main dish and the other for Korban Pesach. Similarly, commentaries mention the wine that Yaakov gave to Yitzchak as being part of a "Seder", and that his cleverness (mentioned in Rashi) was feeding Yitzchak Korban Pesach, so he could not eat Eisav's food also. Realize that these ideas exist on a different level of Torah from the P'SHAT, the plain meaning.
Upper-right is a king on his father's back. The hand is pointing to the father, who would be AVIMELECH. This is not the only pun in this week's ParshaPix, as you will see.
The rain cloud is part of the bracha that Yaakov received.
The sword is part of the bracha to Eisav.
The lion cub on the map of Israel is another pun - GUR BAARETZ HAZOT. Actually, live in this Land...
The tow truck is another pun - Yitzchak lived in GERAR.
The passport is for Yaakov who is being sent abroad by both Yitzchak and Rivka. Yitzchak never needed a passport, but Yaakov did.
The teddy bear is holding aloft the number 7 in one paw and an upraised hand in the other. There are two meanings to the name Be'er Sheva. One is from the seven sheep that Avraham gave Avimelech as a token of the covenant between them, and the other is for the oath(s) that were taken in that agreement. SHEVA has both connotations.
Lower-right is the Davka Judaica Graphic of Yaakov, the studious ISH TAM, dweller in the tent of Torah study, and Eisav, the ISH SADEH, the man of the field, the hunter.
Straus and Keren HaYesod are the streets on which the Israel Center was and is. They are Rechovot, as in the name of third well that Yitzchak dug and the one that was not contested by Avimelech's crowd.
C is 100 in Roman numerals. With a gate inside the C, you get ME'AH SHE'ARIM.
Above the truck is the emblem of NAHAL, a part of IDF. Combined with the truck it reads NACHAL GERAR, the place where Yitzchak settled after Avimelech kicked him out of Gerar.
From the back of the tow truck is an arrow pointing to the computer icon for a DOS prompt. Together it gives the Ashkenazit pronunciation of the sedra, TOW-L' (as in "to", that's the arrow) DOS.
The emblem of Ben Gurion University stands Be'er Sheva, the city in which it is located.
Next to it is the emblem of the city of Rehovot - with micro- scope, book, and orange - is for the well of the same name.
To its right is a photo of a hand holding a Pygmy Marmoset, the smallest of all monkeys... represents the small KUF (monkey is KOF - KUF/KOF, get it?) in the word kATZTI, that Rivka said in expressing her disgust if Yaakov were to marry a local K'naanit.
At the bottom of the PP is a secretary bird, a large African raptor (Sagittarius serpentarius), the only living bird of prey that hunts on foot. Its Latin name suggests the Mazal of Kislev.
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal
Honors for impressive solution sets for this week's TTriddles go to MM/Bklyn (last week too) and HC who has returned to the Challenge of TTriddles in a big way this week.
Last issue's (Chayei Sara) TTriddles:
[1] Czarist Russian Parliament or an Irish cemetery
This could have been separate TTriddles, each with the same solution, so we decided to put them together. DUMA was "a Russian national parliament during czarist times". DUMA is the name of one of the sons of Yishma'el, as enumerated at the end of Chayei Sara. DUMA is also "An Irish word for burial-ground". We were also going to do a TTriddle about the Drake University Museum of Art, but decided, enough of this Duma guy.
[2] We do it 4 times, three of which on the word that thereby has a double meaning - except when done to camels
During the Amida, we bend our knees and bow our heads at the beginning and end of the first bracha and the Modim bracha. Three of the four times, we bend our knees at the word BARUCH, which means blessing, but also has the same root as KNEE and KNEELING. If kneeling is an act of humility and subjugation, then it first to share a root with blessing and bracha. VAYVARECH, and he blessed, occurs 17 times in the book of b'reishit. One other time, in Chayei Sara, the same letters with different vowels and a different meaning occur. VAYAVREICH, and he caused the camels to kneel, let the camels rest on their knees. Hobbling or hamshackling an animal is to tie it up in such a way that it cannot stand or run away. Aside from B'reishit, the sequence of letters occur only 9 more times in Tanach, with 8 times being related to blessing and once to kneeling.
[3] He, his father, and his prophet - all pals
This would have been a lot easier, had we not shortened a certain word to "pal", giving the impression (intentional misdirection) that it meant friend. In this TTriddle, the word pal was short for palindrome - a word, number, or sentence that reads the same backwards as it does forwards. LEVEL is a palindrome. So is the number 38455483 and so is the sentence MADAM, I'M ADAM. So is DAVID, YISHAI his father, and NATAN, prophet at the time of David HaMelech. NATAN is the only one of the three to be bilingually palindromic. The names OTTO and AVIVA are not only palindromes, but each is a mirror image of itself.
[4] After the Torah reading, find the filling in the BINAYAHU sandwich
Right after each parsha in many Chumashim, we find the number of p'sukim in the sedra and a SIMAN for it. This being a word that has a gimatriya equal to the number of p'sukim. The SIMAN for Chayei Sara with its 105 p'sukim is YEHOYADA. His name is mentioned in the haftara of Chayei Sara (from the first chapter of Melachim Alef). He was the father of BINAYAHU, a loyal general of David's army. Divrei HaYamim records a YEHOYADA ben BINAYAHU. After the Torah portion of Chayei Sara, we find YEHOYADA p'sukim and with a father and son both named BINAYAHU, he (YEHOYADA) is the filling of a BINAYAHU sandwich.
[5] The big roof celebrates the wheel holiday with a pair of fish
Here's HC's solution: If we add up the gimatriya of BIG ROOF (GAG GADOL), which is 49, WHEEL HOLIDAY (CHAG GALGAL), 77, A PAIR OF FISH (SH'NEI DAGIM), 407 (spelling DAGIM without a YUD), we get 533, the gimatriya of CHAYEI SARA. Not at all what was intended. Not at all. Besides, ditching the YUD in DAGIM is not exactly kosher. None of the 7 occurrences of DAGIM in Tanach are missing that YUD. So what is the solution to this silly-sounding TTriddle? HAGAG HAGADOL CHOGEIG (celebrates) CHAG GALGAL IM ZUG DAGIM have a total of 10 GIMMELs. That would be ASARA GIMELIM (pretty close to Eliezer's ASARA G'MALIM). You may groan now.
[6] The gamut of letters, 3 above, one in, two below
This is one that HC nailed perfectly. He are his words (some of them): Gamut means "range" so the "range of letters" is the alphabet. One of the words in the parsha is AT (the feminine form of YOU)... consists of the first and last letters of the Hebrew alphabet and represents the "gamut of letters". This word has three (dots) above it (for the SEGOL trop), one (dot) in the TAV (a DAGESH), and two (dots) below it (for the SH'VA vowel).
[7] Yishmael's sharpest son
is CHADAD, related to CHAD, sharp, and to M'CHADEID, sharpener.
[8] She'd lead off the third if her team went down in order in the first 2 innings
Can't resist a baseball based TTriddle. Have been taken to task in years past for Americanizing TTriddles to much with baseball and the like. And, most recently, a TTreader Survey comment was that I seem to favor the SF Giants and do not present baseball in TTriddles in a more even-handed way.
A team goes down in order when three batters each make an out without anyone getting on base. To do that two innings in a row would mean that the first six batters got out and the batter in the seventh position in the line-up would lead off the third inning. The TTriddle mentioned "she", so we're talking women's baseball. Who would bat seventh in the order? BAT SHEVA, of course. (And she does go to bat on behalf of her son Shlomo in the haftara.)
[9] He dealt with his son and had a great-great-grandson with the same name
Avraham Avinu dealt with EFRON son of TZOCHAR in his negotiations for a burial place for Sara. One of Avraham's great-great-grandsons was TZOCHAR, son of Shimon, son of Yaakov, son of Yitzchak son of Avraham.
[10] Unexplaineds in the ParshaPix
The pencil sharpener - we've mentioned that in TTriddle [7] - Yishmael's son CHADAD.
Above the Terem logo is the logo of MASA, an Israeli non-profit organization that enables thousands of Jewish youth to spend a semester or a year in Israel in any of over 160 programs, helping them build a life-long relationship with Israel and a firm commitment to Jewish life. MASA is also a brother of DUMA, sons of Yishmael. Different spelling, but very close in sound (especially if you don't pronounce an AYIN gutturally.
Then we have an L and a kite. Kite is also a raptor (preditory bird) in the same biological family as eagles and hawks. Kite in Hebrew is probably the DA'A, listed as a non-kosher bird. ELDA'A was a son of MIDYAN, born to KETURA from Avraham.
[11] Pasuk on Front Page
Every week, there is a pasuk (or phrase) that either comes from the sedra or the haftara, or is related to the calendar. This time (in TT883), we added the words, TTriddle: Why? asking why that particular pasuk was used for Parshat Chayei Sara. The answer is MINCHA. Eliyahu's "victory" over the 450 false prophets of Baal led the people of Israel to proclaim their belief in G-d and in Him alone. Eliyahu's success came at Mincha time, something that the Navi makes a point of. At the end of Chayei Sara, Yitzchak goes into the field before evening to commune (with G-d). We attribute the establishment of Mincha (the afternoon service) to Yitzchak.
[12] The MazalPic of the month
What you see is a kitten with the letter S above it. Putting them together, we get S-kitten. With a slight vowel switch we get SKYTTEN which is Swedish for ARCHER or Sagittarius, the Zodiac sign of Kislev. In Hebrew, the name is KESHET, for the archer's bow, rather than the archer himself. This lends to a double meaning of RAINBOW.
This week's TTriddles:
[1] Please have a seat near the b'eir
[2] US Sec of D, his wife, 10 sons & wives, 52 grandsons half of whom are married
[3] Herb sits down.
[4] What the aggessive mouthwash was to him in its pursuit of odor-causing bacteria?
[5] Yaakov & Eisav; Some say Peretz & Zerach
[6] Who said: I'll go in the sea?
[7] Yitzchak was more literal than Pinchas and Kalev
Israel Center Miscellany
See website for the "standard" entries of this file.
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
Chesed Fund - Every agora in the Chessed Fund goes to help people in need who turn to us for help
Please contribute generously Make checks out to "Chesed Fund" and send to: Chesed Fund, Israel Center att. Menachem Persoff POB 37015 / Jerusalem 91370
Do you "do" Facebook? If so, how about beoming a "fan of Torah Tidbits" - follow this link: tinyurl.com/m2t6u4
Sponsor a Shiur or a morning or a whole day's learning
Sponsorship can be in memory of a loved one...or in celebration of a birth, Bar/Bat mitzva, engagement, marriage, anniversary, special birthday, Aliya of family or friends...
The dedication will be included in Torah Tidbits, will be announced at the beginning of the shiur, and will be posted at the entrance to the room.
Obviously, we need advance notice to properly process your sponsorship.
Call us for further details: (02) 560-9125
Name: ________________________________ Phones: ____________________________
Dedication (circle one): Single Shiur (180NIS) What shiur? __________________________
Morning (360NIS) or full day (500NIS) Indicate which day: ________
In honor of _______________________________________
Occasion (birth, Bar/Bat Mitzva, graduation, engagement, marriage, anniversary, special birthday, recovery, Aliya), other - specify:_______________________________
In memory of _______________________________________
Occasion - yahrzeit, how many years; other: ____________________________________
We need your help! OU Israel Jack Gindi O'raita Program for unaffiliated youth Looking for support for Torah libraries.
The O'raita program provides a critical haven and recreational facilities for alienated teenagers on the verge of failure and criminal activity. O'raita centers are located in Tiberias, Acco, Naharia, Ariel, and Ramat Hasharon.
THE NEXT STEP: A Beit Midrash in each center to enable the dedicated staff to socialize with and teach the teenagers, in a friendly environment. You can make a difference! Please send tax deductible donation to "Israel Center D'oraita program" Or offer used sefarim (in good condition) For more details: Michal: (02) 560-9118 mkatz@ouisrael.org
NESTO - Native English-Speaking Teen Olim
NESTO's first Shabbaton of the year was held with the Mitzpeh Nevo community of Ma'aleh Adumim. It was a huge success! Our hosts warmly welcomed us into their homes and Beit Knesset (Happy Minyan). The chanichim were so honored to hear them- selves spoken about during the speeches at davening and Seuda Shlishit. Thank you so much! We could not have done it without the help of Michael Brand & Beth Raz, among others who helped us organize the Shabbaton starting from weeks before.
The topic of the Shabbaton was image. Throughout the Shabbat we discussed how we each present ourselves, and how other people see us. We spoke about dress, language, and the friends we surround ourselves with. We're taught not to "judge a book by its cover", but sometimes that is the only thing people have to judge on - and you only have one chance to make a first impression. We had a chabura learning session where the chanichim learned through sources how image relates to Chillul and Kiddish Hashem.
For more information on NESTO programs please contact us at nestocenter@gmail.com
NESTO is a program for English- speaking Israeli teens, grades 7-12.
NESTOers currently live in J'lem, Ranaana, Ma'aleh Adumim, Kochav Yaakov, Nof Ayalon, Efrat, Beit Shemesh, Ramat Beit Shemesh, and Chashmona'im.
Travel Desk - DIRECT LINE: 560-9110 or 050-725-8392
THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. Please note that ALL Israel Center tiyulim require advance registration.
Please note new hours
At your service SUN 12:00-5:00pm - MON 11:00am-4:00pm
THU 11:00am-3:00pm - Other times, leave message at 560-9110
Call Naomi at the OU Israel Center Travel Desk, 560-9110 or 050-725-8392; fax: 566-0156; email: tiyul@ouisrael.org - Outside Travel Desk hours, please leave a message...
Call Shulamit Neaman at 050-593-7932 on the day of a tiyul or the evening preceeding it. Also, if you are running late for a tiyul or for last minute cancelation.
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, meaning that we can cancel a tiyul with too low registration
BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; 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.
STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (560-9110) to check out our tiyulim or Shabbatonim (call Ita Rochel 560-9125) that might interest them.
KASHRUT POLICY: Food for Israel Center In-House programs is supervised by
u-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, email tiyul@ouisrael.org or fax 972-2-5660156 for attention of OU Israel Travel Desk Please be sure to include email or fax number for reply, in addition to phone number.
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel
Announcing our upcoming, pre-Chanuka Shabbaton - Shabbat Parshat Vayishlach, 18 Kislev (one week before Chanuka) - Friday-Shabbat, December 4-5 with Scholar-in-Residence: Rabbi Stewart Weiss
Shiurim, mini-shiurim, Divrei Torah, Chanuka review; Chanuka quiz, trivia quiz, camaraderie...250/275NIS Call (02) 560-9125
BOOKED - CALL TO BE WAITLISTED - One of Hashem's gifts to us: Our Senses - Sunday, November 22nd, 8:00am to 6:00pm
Hashem has blessed us with the ability to see and hear - May we always see and hear good things
3 major special events will make you appreciate your senses
In the city of Holon there are two amazing programs which we shall experience:
Seeing with the Blind and Hearing with the Deaf
It is difficult to describe in words the great emotional effect your visits to these unique programs will have upon you!
"Dialogue in the Dark" & "Invitation to Silence"
The 3rd unusual site of the day will be the Israel Guide Dog Center for the Blind, where dogs are highly trained in a very special manner to lead their blind owners. These seeing eye dogs enable their masters to travel all over and the mobility they gain is immeasurable
165NIS members / 180NIS non-mem
This tiyul is limited to 40 people - so sign up immediately!
Call Naomi at the Travel Desk (02) 560-9110 or 050-725-8392
Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!
Palmach Museum Tel Aviv with Nachman Kupietzky - Newest state-of-the-art museum vividly portraying the pre-state defense army of Israel; MON, Dec 14 (CHANUKA); Check-in 9:35am, Leaving 9:45am; Returning 2:30pm, 110/120NIS - Limited to 25 participants - Sign up with Naomi; 560-9110 or 050-725-8392
booked - call to be waitlisted - "Klal Yisrael represented by David Hamelech and Shimshon HaGibor versus the Philistines"
An exciting tour led by our scholarly guide Avi Flax - Tuesday, November 24th 8:00am - 6:00pm
Did you ever wonder why a large part of central Israel is called Gush Dan? Did the tribe of Dan ever inhabit the area? And why is there a site called Tel Dan in the Hermon mountain region?
Join us for a day and explore the land of Dan and visit the border between Dan and the hostile P'lishtim. We will have a better understanding of what transpired between Shimshon and his enemies when we visit his home town of Tsora. We will also relive the exceptional victory of King David over Goliath at the battlefield site where the great event took place.
Among the places we shall be touring are: Neve Ilan Observation Point view the entire Shephela. We will discuss ancient travel routes and maps - throughout the generations; Kever Dan ben Yaakov we will examine the relevant sources concerning this site. If it is not Dan's Kever, whose is it?; Tel Tsora We shall read parts of the Tanach which deal with Shimshon. Is this really his kever?; Monis Winery a tour of the winery and the adjoining olive oil plant. As we view the beautiful vineyards below and Tel Batash (Biblical Timna) we shall read the verses concerning Shimshon and the vineyards on his way to Timna; Altar of Manoach Is this the place where the Angel instructed Shimshon's parents?; Tel Azeka from our vantage point high on the Tel, we shall understand how events unfolded leading to David's final victory; Bet Shemesh Biblical Sculpture Park we shall test your knowledge of the Tanach by guessing what each sculpture represents...and more...
125NIS members; 150NIS non-members - Call Naomi at the Travel Desk (02) 560-9110 or 050-725-8392 - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!
Fire Station Tiyul - Grand tour of the largest fire station in Jerusalem. Learn about the methods used for fire-fighting. See and learn about brave people who protect us. Visit the beautiful SHUL with its magnificent lights - the one & only shul in any of Israel's fire stations. Sunday, Dec. 13th (Chanuka) 10:00am, NIS 25 Limited number of participants - Call the Travel Desk at (02) 560-9110 or 050-725-8392
The Real Thing - Come join us for a visit to the Coca Cola Factory and Bar Ilan University, first religious university in Israel. We will be presented with a program explaining the Computer Research on Responsa (questions presented to great Rabbanim and their answers) from the past generations. This is extremely helpful to Poskim involved in religious decisions of all kinds. The program is available worldwide.
80NIS members / 100NIS non-mem, Tuesday (Chanuka), Dec 15th from 8:45am - 2:00pm - Call Naomi at the Travel Desk 560-9110 or 050-725-8392 - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!
The Dan Panorama of Jerusalem is located directly across the street from the Israel Center. We're going to another one...The Dan Panorama in Eilat - SUN-THU, January 24-28, '10; 5 marvelous days, 4 fabulous nights
at the luxurious hotel with beautiful rooms, superb meals, sport facilities, a health club, sauna, Jacuzzi, heated pool, separate swimming all day, free entrance to Spa, shiurim with famous rabbis, lectures given by leading authorities in their field, musical programs, evening entertainment, audio visual presentations - all with outstanding personalities performing.
The entire Hotel is Mehadrin with all products either Eida Haredit or Rabbi Landau Hashgacha. Each meal is a sumptuous gourmet feast. Every afternoon a cake and dessert extravaganza is available for your indulgence. Hot and cold drinks are provided all day long. On the day of arrival a delicious luncheon will be served.
The remainder of your vacation is half board.
Only 375NIS per night per person - double occupancy, Single supplement available - Children 2-12: 195NIS per night
The above is the early bird registration (until Nov. 30th) rate, Transportation to and from Eilat additional
Astounding panoramic scenery, granite and multi-colored mountains and the sea are your glorious view all day long - Register immediately to reserve your room; Last year the rooms were sold out very quickly
You can imagine why! Call Naomi at the Travel Desk: (02) 560-9110 or 050-725-8392 - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!
Tanach Tiyulim in cooperation with the Israel Center - DO NOT CALL THE TRAVEL DESK
tanachtiyulim@gmail.com - 052422-8601
"El HaMenuchah V'El HaNachalah" THU Nov 26 8:30-13:30 - Shani Taragin
You've never been to Herodion? FRI Nov 27 8:30-13:00 - Ezra Rosenfeld
The Jordan Valley and its Impact on Biblical History - SUN Nov 29 9:00-17:00 - Menachem Leibtag
CHEVRON - TUE Dec 1 - Ezra Rosenfeld
Shilo: "In Search of the Shechina" - TUE Dec 8 - Shani Taragin
Contact us for information about our two day tiyul to the Golan - December 29-30
The Back Page of TT884
The Avrom Silver Jerusalem College for Adults - Dean, Rabbi Sholom Gold, is the educational component of the Seymour J. Abrams Orthodox Union Jerusalem World Center and incorporates all the classes & lectures of the OU Israel Center.
"Regular" IC classes & lectures - Life members - free, 25NIS members, 30NIS non-members
No one will be turned away for inability to pay. Membership 360NIS couple, 275NIS single.
Programs of the Center are partially funded by the Jewish Agency for Israel
Schedule for WED Rosh Chodesh Kislev (Nov. 18) to Friday, 10 Kislev (Nov 27)
Wednesday, Rosh Chodesh Kislev - Nov. 18th
9:20am Contemporary Halachic Issues Rabbi Macy Gordon
Note: Rabbi Wolicki will resume IY"H next week (Nov. 25th)
11:00am Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
various MINI-Shiur/Divrei Torah while you fold
12:30pm VIDEO/library: Rabbi Shlomo Riskin- "Thoughts on Mashiach"
12:30pm Medical Chi Kong Practice with Avi Hirsch (one hour session) Call for further details: 050-767-1722
1:30pm (to 2:30pm, no charge) Knitting with Verna
2:30pm Women's Beit Midrash - Pearl Borow
First hour: the KUZARI; Second hour on Chumash with Rashi
7:30pm Rabbi Chaim Eisen's shiur - "Truth Will Sprout from the Earth"
Thursday, 2 Kislev - November 19th
11:00am Torah Secrets on Emunah with Dr. Hayim Abramson
various MINI-Shiur/Divrei Torah while you fold
Students and Young Adults - Jewish Identity and Yirat Shamayim with Rabbi Moshe Taragin, Senior Maggid Shiur, Yeshivat Har Etzion - Thursdays at 8:00pm; 25NIS, Men and Women invited, Refreshments
Friday 3 Kislev/ Nov. 20th
9:00am Aggadah - Rabbi Chaim Eisen
11:00am RCA Daf Yomi
Shabbat 4 Kislev / Nov. 21st
3:00pm Shiur by Rabbi Yaakov Moshe Poupko - Chanuka: Yosef's Dream Come True
4:00pm MINCHA
Motza"Sh 5 Kislev / Nov. 21st
Meet the Author -
Motza'ei Shabbat, November 21st 8:15pm - introducing Aviva Woznica, author of Fire Unextinguished - written through the eyes of several extraordinary Holocaust survivors and - as the daughter of two of them - the author's, as well. Detailed research and interviews have resulted in an intermingling of history and eyewitness accounts, many never documented before.
Sun-Thu in the Ganchrow Beis Medrash (first floor)
10:00am Rabbi Jeff Bienenfeld - Perek "Arvei P'sachim"
11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am)
1:20pm Mincha (this time stays the same throughout the year)
3:15pm Hilchot Shabbat - Rabbi Chaim Sendic (052-668-0312) - Tuesday and Wednesdays
4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell (not Tuesdays)
5:30pm Maariv (this time stays until Shabbat Shira)
Sunday 5 Kislev/ Nov. 22nd
XXX Let's Study the Chumash Tonia Frohwein women - resumes IY"H on December 6th
10:30am Mystical Insights - Golda Warhaftig women
12:30pm "Life: The Fantastic Adventure" Aharon Romm
12:30pm Hebrew for Beginners Learn to read and converse in Hebrew and feel more comfortable when you daven - Given by expert pedagogue Haya Graus 10NIS per session
2:00pm Rabbi Ephraim Sprecher (November 22nd) - Was Eisav born Evil? How "free" is our free will?
7:30pm Ramban's Commentary on the Torah and Its Wellsprings with Rabbi Chaim Eisen
7:30pm The Book of Nechemya - Rabbi Mordechai Machlis (not this week)
8:30pm The Book of Shmuel - Rabbi Dr. Joseph Klausner (Yedidyahu)
NOTE: These two classes are open to men and women, and are free of charge
Monday 6 Kislev / Nov. 23rd
N'SHEI LIBRARY: 10:00-12:30
9:15am Excursions into the Book of Melachim Pearl Borow
10:30am Exploring Sefer B'reishit: Did the Avot Keep the Entire Torah? - Rabbi Shimshon Nadel
Rabbi Leff will resume his class in a number of weeks
XXX Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524 - resumes Nov. 30th
MOMMY & BABY MUSIC CLASSES with Jackie are back for another wonderful year of MUSIC & FUN!
Jackie's fantastic music classes that have been entertaining children for the past 10 years are starting again! Bells, Drums, Rattles, Scarves, Parachutes, Puppets and soooooooooooooo much more!
Mondays at the Israel Center 9:30am for 6-18 months 10:30am for 1-3 year olds
Call Jackie to register for classes: 999-5524 / 054-533-9305
Available: Jackie's New CD -- "JACKIE'S GOT A HAT" 78 minutes - over 120 songs!
12:30pm VIDEO SCREENING in the LIBRARY - MON Nov 23 Rabbi David Derovan - "Rachel and Leah"
Women's Beit Midrash
2:00pm "Bring on the Blessings" - Pearl Borow
3:00pm Mishna, Mitzvot, and More - Phil Chernofsky
5:20pm Pri Chadash Women's Writing Workshop 2 hrs. Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410)
xxx Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan: Now studying SHMUEL (in Hebrew) Details? Sam Finkel 052-469-1263
MASK - J'lem Chapter at the Israel Center maskjerusalem.cjb.net - 050 7542717, NEXT MEETING: Monday, Nov. 23, 7:30-9:30pm with Dr. Judy Belsky
Tuesday 7 Kislev / Nov. 24th
The Israel Center and the Old City Free Loan Association - 21st year - well over 5500 loans granted
Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 Please bring ID
9:00am The Torah of Eretz Yisrael Rabbi Aharon Adler
10:15am Parshat HaShavua Rabbi Sholom Gold
11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum - 46-40 BCE: Judea from Antipater to Herod (cont.)
11:20am Inspirational Workshop for women with Esther Sutton
1:00pm (to 2:30pm) The Artist's Way with Esther Sutton.
A course in discovering and nurturing our innate creativity - Further details and to register, please call Esther at 534-1922
12:30pm VIDEO in the LIBRARY - TUE Nov 24 "Paper Clips" "It began as a lesson about prejudice... What happened next was a miracle!" At a public school in rural Tennessee - not the most likely of places - as part of their study of the Holocaust, students wanted to see just what the number six million looks like. They decided to collect six million paper clips. This documentary is the story of how the experience transformed them and their community. The people of the small town supported the students and worked together with them to achieve the amazing result. The students met Holocaust survivors from around the world. They came to believe that each paper clip was more than a piece of bent metal, but a life, a story. The paper clips were sent to them by people who deeply cared about the project and, in many cases, by family members of those who perished in the Holocaust. This film has moved audiences wherever it has been shown. (1 hrs)
2 different programs with Rabbi Yehoshua Rubin, M.S. Educational Psychology; Dating Coach; Writer and Recording Artist - Tuesdays at the Israel Center 30NIS per session (come for one or both)
18:00-19:00 The Artist Way Workshop - Discover Your Youthful Creative Energy and make money being creative.
19:00-20:00 Ahava Rabba's Breakthrough Dating + Dating Cards; Dating Cards help you have fun and meaningful dating conversations. Dating cards help you break through to dating relationships that lead to marriage. (19 people who went through Yehoshua's program got married in the past 24 months)
For details, private sessions, questions... call Rabbi Rubin at 050-425-9191 or visit ahavarabba.co.il
8:00pm "What did Rachel steal from her father and why did she do it?" A shiur for Vayeitzei based on commentaries - Rabbi Yonatan Kolatch
Wednesday 8 Kislev / Nov. 25th
9:20am Contemporary Halachic Issues - Rabbi Macy Gordon
10:45am Parshat HaShavua - R' Yosef Wolicki
11:00am Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
various MINI-Shiur/Divrei Torah while you fold
12:30pm VIDEO in the LIBRARY - WED Nov 25 Rabbi Zev Leff- "Publicizing the Miracle"
12:30pm Medical Chi Kong Practice with Avi Hirsch
1:30pm (to 2:30pm, no charge) Knitting with Verna
2:30pm Women's Beit Midrash - Pearl Borow
First hour: the KUZARI; Second hour on Chumash with Rashi
7:30pm Rabbi Chaim Eisen's shiur - "Truth Will Sprout from the Earth"
Thursday 9 Kislev / Nov. 26th
11:00am Torah Secrets on Emunah Dr. Hayim Abramson
various MINI-Shiur/Divrei Torah while you fold
Students and Young Adults - Jewish Identity and Yirat Shamayim with Rabbi Moshe Taragin, Senior Maggid Shiur, Yeshivat Har Etzion - Thursdays at 8:00pm; 25NIS, Men and Women invited, Refreshments
Thursday, November 26th, 8:00pm - The Joy Club with Rabbi Zelig Pliskin free of charge
Friday 10 Kislev / Nov. 27th
9:00am Aggadah - Rabbi Chaim Eisen
11:00am RCA Daf Yomi
Upcoming...
Motza'ei Shabbat, November 28th What's News? 8:15pm - Matthew Wagner of The Jerusalem Post will speak on: Har HaBayit B'Yadeinu? What's the latest word on the Temple Mount issues - Political, religious...
KAV L’NOAR CENTER FOR FAMILIES & YOUNG ADULTS AND THE OU ISRAEL CENTER ARE PROUD TO PRESENT: HUNGRY TO BE HEARD - ADDRESSING EATING DISORDERS IN THE ORTHODOX COMMUNITY
A panel discussion on crucial issues for parents, educators & mental health professionals
• Basic definition of eating disorder diagnoses • Detecting warning signs and when to intervene • A family’s role in eating disorder treatment and recovery • Eating disorder treatment issues related specifically to religious families and patients • Medical issues / consequences of an eating disorder and the role of medical monitoring in eating disorder treatment
Panelists: DR. LAZAR FRUCHTER, Medical Director - AIM; in practice for over 25 years treating adolescents; DR. JENNIE GOLDSTEIN, Medical Director - BCVS, newly-opened medical treatment facility for Orthodox young women struggling with eating disorders; psychiatrist in private practice; ARIELLA FARKASH, LCSW, Psychotherapist in private practice in Jerusalem specializing in the treatment of eating disorders and disordered eating
Moderator: RINA BERKUS, LCSW, Clinical Supervisor at Kav L’Noar with 30 years experience as a psychotherapist and administrator of a large community mental health center for children and families
Sunday, November 29th, 8:15 PM - OU Israel Center, 22 Keren Hayesod, Jerusalem; Members: 25 NIS, Non-Members: 30 NIS
This program is sponsored by Max & Dr. Jenny Weil in memory of their parents - Dr. William & Dr. Martha Weil z”l and Rabbi Mordechai & Sarah Weintraub z”l
Kav L'Noar - Connecting Anglo Teens and their Families; CENTER FOR FAMILIES & YOUNG ADULTS - 25 Keren Hayesod, Jerusalem | POB 7685, Jerusalem 91071 | www.kavlnoar.org; Tel: 02-622-3039/3602 | Fax: 02-622-3603 | kavlnoarcenter@gmail.com
Dedicated to the memory of Chezy Goldberg, HY”D
Monday, November 30th 11:36am - The well known Ora Cohen will speak on: "How to Dress up your Table for Chanuka - not only for Purim" At the end of Ora's presentation, you will go home with some great ideas of easy to prepare beautiful table decorations of vegetables and fruits for your Chanuka celebrations...
Monday, November 30th 8:00pm - Stabilizing Happy, Clearly Focused, High Performance States -- without Pills; Fun Demo of Breakthrough Technology now in Israel: www.zengar.com, EEG Biofeedback with Rabbi Immanuel Yosef Legomsky EFT/NLP/ & Zengar EEG TRAINER
Tuesday, December 1st 8:00pm - A First Look at Facebook Want to see photos of the grandkids, send messages to friends faraway, get in touch with old colleagues, or RSVP for AACI events? With Facebook, it's possible and simple. Come get acquainted with the Internet tool that is connecting people like never before. This introductory class offers an overview of Facebook's layout and essential features. Prerequisites: just a love for people. Presenter: Jitzchak Rosenbloom
Motza'Sh, December 5th 8:00pm
"An Evening of De-light-ful Dedication Devoted to Chanuka"
Rabbanit Pearl Borow will enhance us with a D'var Torah.
Ofer Goren, one of Israel's greatest Pantomime Artists will amaze and inspire you with the religious, spiritual themes in his wordless performance
Pre-Chanuka Music Festival featuring Avi Kunstler and his outstanding presentation...
Special Refreshments and Surprises! Admission: only 25NIS per person!
Call Naomi to register now - and make sure you will have enough places reserved for your entire family!
Monday, December 7th 10am to 3:00pm - Pre-Chanuka YESHA FAIR
Tuesday, December 8th 8:00pm - "Aliya and the Older Person; it Can Be Done"! An evening discussing the option of Aliya at an older age, whether you are a young retiree, or an older person who thought they could never do it, or for families yearning to be united in Israel with the older generation, even after the children have made Aliya.For Seniors, Their Kids, and anyone who would love to see all generations together making Aliya to Eretz Yisrael! Presented by: Barbara Brown: BSW/MSW/Dipl. Mgt. Homes for the Aged; Director of Aliyah121
Leil Shabbat Chanuka for Singles (20s & 30s) - Katamon Konnections and the OU Israel Center invite you to join us on the last night of Chanuka, December 18, '09
Mincha 4:00pm followed by Chanuka lighting and Shabbat lighting, Leil Shabbat Dinner at The Israel Center
(Please respect the age range) Cost: 80nis per person, Registration with pmt by Dec. 8th - Call Ita Rochel (02) 5609125 - We look forward to seeing you! - Katamon.Konnections@gmail.com
Orthodox Union
OU Kashrut • NCSY • Jewish Action • NJCD / Yachad / Our Way • IPA • Synagogue Support Services • OURadio.org • Young Leadership • Project Areivim • OU West Coast
Stephen Savitsky, President, Orthodox Union
Harvey Blitz, Chairman of the Board, Orthodox Union
Rabbi Steven Weil, Executive Vice President
Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus
Headquarters: 11 Broadway, New York, NY 10004
212-563-4000 • website: www.ou.org
OU ISRAEL
Seymour J. Abrams • Orthodox Union • Jerusalem World Center
Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk
OU Israel Center programs • Makom BaLev • Lev Yehudi • Pearl & Harold M. Jacobs ZULA Center • Machon Maayan • NESTO • The Jack Gindi Oraita Program • Mashiv HaRuach • OU Kashrut Israel
Yitzchak Fund, President, OU Israel
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Stuart Hershkowitz, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Zvi Sand, Vaad member
Harvey Wolinetz, Vaad member
Rabbi Avi Berman, Director-General, OU Israel
David Katz, CFO, OU Israel
Menachem Persoff, Director of Programs, Israel Center
Phil Chernofsky, Educational Director and TT editor
22 Keren HaYesod • POB 37015 • Jerusalem 91370
phone: (02) 560 9100 • fax: (02) 566-0156
email: office@ouisrael.org • website: www.ouisrael.org
Torah Tidbits and many of the projects of OU Israel are assisted by grants from The Jewish Agency for Israel
Founders and initial benefactors of the Israel Center: George z”l and Ilse Falk
Torah Tidbits
Phil Chernofsky, editor • tt@ouisrael.org • (02) 560-9100 ext. 124
Advertising: Ita Rochel • ttads@ouisrael.org • (02) 560-9100 ext. 125
Torah Tidbits is produced, printed*, collated, and folded in-house at the Israel Center
TT Distribution • ttdist@ouisrael.org • 0505-772-111
website: www.ou.org/torah/tt
[The Parshat To-l'dot Homepage]
[The TORAH tidbits Homepage] [How to use TORAH tidbits]
[About The OU/NCSY Israel Center] [About TORAH tidbits]
[www.ou.org]
