Zman Simchateinu October 2-10, '09 - 15-22 Tishrei 5770 Dear TTreader, This is the third and final time (for now) that we have appropriated page 3 for special notes and information. Hopefully, page 3 will be back to normal for the B'reishit issue, #879. This TT is for Sukkot and Simchat Torah. There will be no TT during Chol HaMoed. Any submissions Shabbat B'reishit should be in by Sunday (or Monday), Oct. 11th (or 12th). This Z'MAN SIMCHATEINU issue has several POPs (pull out pages). More on the POPs A POP is a Pull-Out PAGE. POPs are Pull-Out Pages. We're probably not going to explain what a POP is anymore; let this be a regular TTreader (Torah Tidbits reader) thing to know. Like SDT (Short D'var Torah). Okay, that said, let's talk POPs: The 6 innermost sheets of this issue of Torah Tidbits are POPs. It is best to remove and separate them, folding each one in half to produce a 4-page booklet (in most cases). To be specific: One POP has candle lighting, Kiddush for evening and daytime, and Havdala for the two Shabbat-YomTovs coming up. The times for candle lighting and havdala are on page 3 (you probably just passed them). And there are some notes and reminders to help. One POP has the Shir Shel Yom for the 8 day period, according to Minhag Yerushalayim. That POP has the explanation as well as the texts. One POP is HOSHANOT. It is a lot easier to take that 5 gram sheet with your Lulav & Etrog (and Hadasim and Aravot) as you circumambulate the Bima in shul for Hoshanot, than to try balancing your Machzor or Siddur. One POP is for Simchat Torah, specifically, for the 7 circumabulations (like that word? Learned it from Catriel's articles on the Mikdash. You may say HAKAFOT, if you like. Those are the black & white POPs. Then there are two color POPs. We decided to split the color ads 0nto two sheets to allow us to present you with more attractive POPs, suitable for hanging in your Sukka. One side of one of the color sheets has the brachot, intro, and explanation for Netilat Lulav (taking of the 4 Species). Remember that we do not take them on Shabbat. And on one side of the other color page is the USHPIZIN. It goes with the passages you will find on the next page, page 5. We hope that these POPs and the whole issue of TT this week will enhance your performance of the mitzvot of the Chag and add to your Simcha. (see pdf files to download the POPs) 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 Ranges are 17 days, WED-FRI 12-28 Tishrei (Sep 30 - Oct 16) Earliest Talit & T'filin 4:42-4:53am Sunrise 5:33-5:44am Sof Z'man K' Sh'ma 8:30-8:33am (Magen Avraham: 7:46-7:49am) Sof Z'man T'fila 9:30-9:30am (Magen Avraham: 9:00-9:01am) Chatzot 11:29-11:24Ύam (halachic noon) Mincha Gedola 12:00pm-11:55am (earliest Mincha) Plag Mincha 4:11-3:54½pm Sunset 5:29-5:10pm (based on sea level: 5:25-5:05pm) Candle lighting & Havdala times use in coordination with the POP (pdf file) Sukkot 1 Simchat Torah in out in out Yerushalayim 4:47 5:58 4:38 5:50 S'derot 5:05 6:01 4:56 5:52 Gush Etzion 5:03 5:58 4:54 5:50 Raanana 5:04 6:00 4:55 5:51 Beit Shemesh 5:03 5:59 4:54 5:51 Rehovot 5:04 6:00 4:55 5:51 Netanya 5:03 6:00 4:55 5:51 Be'er Sheva 5:02 6:00 4:53 5:51 Modi'in 5:03 5:59 4:54 5:50 Petach Tikva 4:47 5:59 4:38 5:51 Maale Adumim 4:47 5:58 4:38 5:49 Ginot Shomron 5:03 5:59 4:54 5:50 Gush Shilo 5:02 5:58 4:53 5:49 K4 & Hevron 5:03 5:59 4:54 5:50 Giv'at Zeev 5:02 5:58 4:54 5:50 Yad Binyamin 5:04 6:00 4:55 5:51 Ashkelon 5:05 6:01 4:56 5:52 Tzfat 4:51 5:57 4:42 5:48 Candle lighting: The times are on the chart to the right. The texts are in the Sukkot POP. Here are some important notes and reminders. Ideally, candles should be lit in the Sukka - if it is safe to leave them there. It is not proper to light in the Sukka and then move the candles into the house. If the candles cannot be left in the Sukka, they should be lit in the house. Because Yom Tov is Shabbat this year - both for Sukkot and Simchat Torah - one lights with the SOP (standard oper- ating procedure) of every Erev Shabbat, i.e. (for Ashkenazi women) light first, cover eyes, say the brachot, open eyes to the delight of Kedushat Shabbat and Yom Tov. (When Yom Tov is not Shabbat, there are preferred differences in the candle lighting.) So too, the two times we'll be saying Havdala, we'll use the full text for Motza'ei Shabbat (not the short form for Motza'ei Yom Tov). See the same POP for the Havdala text. 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... Because the molad of Tishrei was on the first day of RH in the morning, (rather than a day or two before RH), the last opportunity for KL comes out later than one might have guessed. Specifically, the deadline for KL this month is Motza'ei Shabbat-Yom Tov, the eve of the 16th of Tishrei, Oct. 3rd. Obviously, one should have already said KL - either at the first possible time, according to Minhag Yerushalayim, or on Motza'ei Yom Kippur, according to most other opinions. But, just in case, we given the deadline. They call it CHAG! In past years, we've written about Sukkot being the "Quintessential Chag" and about a fictitious Simcha Machine. Here's another look at this special holiday with a few more factors added in. Perek 23 of Vayikra is the major source in the Torah for the cycle of the year's holy days. Parshat Pinchas deals with the Musaf sacrifices on all of the holidays, but Emor can claim to be the main source. In this Parshat HaMo'adot (or Mo'adim - you can find both terms used), we find an unusual split presentation of Sukkot. In p'sukim 1-3 we find the declaration by G-d to Moshe (and to us) that "these (what follows) are the 'appointed festivals of HaShem', followed by either Shabbat, as the first of the holy days, or perhaps a summary of the 7 holy days of the calendar. (This is commented on separately inside this issue of TT.) Then pasuk 4 announces (again), EILEH MO'ADEI HASHEM... These are the festivals of G-d... What follows in p'sukim 5-36 are Erev Pesach with the Korban Pesach that gives the 14th of Nissan its festive character, the Festival of Matzot (which we call Pesach), the Omer period, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. And pasuk 37 sums things up once again - this time after the presentation of each of the festivals. A summary before and after. Very neat. Except that pasuk 39 reintroduces us to Sukkot, and presents its agricultural credentials, so to speak. "...when you gather in the crops of the land..." The earlier presentation of Sukkot just tells us about the sanctity of the first and eighth day and of the korbanot brought on the Chag (the details of which are supplied in Parshat Pinchas). This second presentation includes the command to take the Four Minim and to dwell in a Sukka. It's as if Sukkot 2 (let's call it) is a different holiday. There aren't really two Sukkot holidays, but the one that we have serves a double role. In the first presentation, we find Pesach and Shavuot on the one hand and the Tishrei Holy Days on the other. These Tishrei days are the Yamim Nora'im, the days of awe - Rosh HaShana, Yom Kippur, AND Sukkot. The judgment for water on that day is just as vital to us as the judgment of all people who pass before the Shepherd to be counted and judged. Hoshana Rabba is the final CHATIMAT HADIN. On RH it is written and on Yom Kippur it is sealed. And on Hoshana Rabba it is resealed - but this time, the atmosphere of joy - absent or hard to come by on RH & YK - envelopes us. When Sukkot is presented the second time, it is clearly as the third and concluding festival of the Shalosh Regalim. As much as Sukkot fits with its Tishrei partners, it fits with Pesach and Shavuot. Seven days and a culminating Atzeret in the Spring and seven days with a culminating Atzeret in the Fall. Sukkot can be seen as the "fullest" of the holy days. It's dual role comes along with the mitzva of Simcha, three times. Although Simcha is a mitzva on all three Regalim, it is only mentioned once in context of Shavuot, and not at all together with Pesach. All Chagim are joyous. On all, we are commanded to rejoice. But Sukkot is the apex, the crown of all the holy days. Perhaps that is why the Torah reading on the first day of Sukkot is the parsha that teaches us of all the holy days of the year. That holiness of all the "days called Kodesh" blossoms joyously in Sukkot, Z'man Simchateinu. SUKKOT "Readings" KOHELET is usually read on Shabbat Chol HaMoed Sukkot, which does not exist this year. In Israel, we read it on the first day of Sukkot, and in Chu"L it is read on Shmini Atzeret. (Thus it is always read on a Shabbat.) It is read before the reading of the Torah. When Kohelet is read from a parchment megila, brachot are recited on the reading. No brachot are said if it is read from a printed book. The megila written by Shlomo HaMelech in his later years, takes a serious look at the Life we all live, and his conclusions boil down to there being nothing of real value in this World - except to be G-d-fearing. Kohelet provides a sobering balance to potentially inappropriate levity on the Chag and hopefully focuses our joy in the proper direction. On the first day of Sukkot we read from Parshat Emor, Vayikra 23, the portion of the Festivals. We actually start the reading several p'sukim earlier with the mitzvot of not taking an animal from its mother to use it as a korban before it is 8 days old. And the prohibition of slaughtering an animal and its offspring on the same day. This second mitzva applies to korbanot and to "personal" use of animals for food. The first mitzva is specifically for korbanot (but its spirit belongs to "regular" animals too). Next the Torah teaches us the mitzvot of Kiddush HaShem and its opposite. Perhaps we can understand why Chazal "backed us up" these 8 p'sukim, rather than leaving us just with the portion of the cycle of the Chagim. First of all, on Chag there are many animals used both for Korbanot and for the dinner table. The two mitzvot included in this opening portion of the Torah reading serve as a reminder that we have rules and regulations that go along with our commandments and permission to use the animals for our own purposes. The "reminder" of Kiddush HaShem and Chilul HaShem, serves us well to focus our SIMCHA in the proper direction and not allow ourselves to get carried away by improper joyful behavior. The final pasuk before the presentation of the Chagim reminds us that all the Holidays are commemorative of the Exodus from Egypt. Now, we are ready to continue with the reading about the Holidays themselves. The Torah begins with Shabbat, followed by Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. This 52-pasuk portion is read for 7 people, because of Shabbat, rather than the 5 of Yom Tov. Maftir is read from a second Torah, from Bamidbar 29:12-16, Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the first day of Sukkot. It is significant to note that because the number of bulls in the Musaf of the days of Sukkot change - 13 on the first day, then 12, 11, 10, 9, 8, and 7 on the seventh day - the Torah identifies each day of Sukkot as its own. In other words, there is mention of "And on the second day", "and on the third day", etc. This is not the case with Pesach. The Musaf of each day was the same as the first, and the Torah does not announce, "and on the second day of Pesach..." It could have, but it doesn't. Consequently, we view each day of Sukkot as a separate Chag (sort of) and each day gets full Hallel. Haftara of the first day of Sukkot comes from Zecharya and contains the famous prophecy of the time in the future when other nations will recognize the One G-d and those nations that persecuted Israel will be severely punished. There is a universal message of Sukkot in that people from other nations will also be challenged with the mitzva of Sukka. The universal nature of Sukkot can also be seen by the 70 bulls of the Musafs of the seven days, which correspond to the 70 nations of the ancient world (that descend from No'ach). So too, the fact that the world is judged for rainfall on Sukkot gives the holiday a universal flavor, since rain is not just for the Jewish people. At Mincha of Shabbat (first day of Sukkot) we read the "preview" of the upcoming sedra, V'zot HaBracha. Chol HaMoed Torah reading Sunday (day 2 of Sukkot), Monday (day 3), Tuesday (day 4), Wednesday (day 5), Thursday (day 6), and Friday (day 7, Hoshana Rabba), is the "same" Torah reading format (not the same p'sukim). One Torah is taken out (as opposed to Chol HaMoed Pesach when two Torahs are used each day). Four people are called to the Torah and the same set of p'sukim is read for each of the Aliyot. Each Aliya consists of three p'sukim (the minimum length for an Aliya), comes from Parshat Pinchas, and deals with the Musaf offering of each day. (In Chutz LaAretz, the second day repeats the reading of the first day with a different Haftara. The Chol HaMoed reading is different, reflecting the concept of S'FEIKA D'YOMA, doubt as to the actual date of a given day - this was the origin of the second day of Yom Tov in the Diaspora.) There is no haftara on Chol HaMoed (except on Shabbat Chol HaMoed, when there is one). Our Sages did not want to burden the people who had to work (hopefully in a permitted way) during Chol HaMoed with extra shul-time. Simchat Torah Just to clarify (and confuse): The Torah's name for the 8th day of Sukkot (but Sukkot only has 7 days!) which is really its own separate Holiday, is SHMINI ATZERET. That's what we call it in the Amida and in Yaaleh V'yavo. Either Yom HaShmini, Chag HaAtzeret Hazeh or Yom Chag Shmini Atzeret HaZeh - depends on your Nusach. In Chutz LaAretz where two days are observed, the second day of Shmini Atzeret took on the name of Simchat Torah when that occasion was linked to Shmini Atzeret. Both days are called Shmini Atzeret in Kiddush and davening. In Israel where only one day of Yom Tov is observed, the one day carries both names, but in Kiddush and davening it is always called only Shmini Atzeret. On the night of Simchat Torah, after HAKAFOT (see POP), we read the beginning of V'ZOT HABRACHA. Some call three people, some call five. This is the only night of the year that we read from the Torah, after joyously dancing with the Torahs and making Hakafot around the Bima. It reflects the joy and love we feel towards the Torah on this day of its celebration. The Old Minhag Yerushalayim (GR"A) is not to read the Torah on Simchat Torah night. Most shuls do read the Torah on Simchat Torah night. And, just for your knowledge, Shulchan Aruch does mention Torah reading on Leil Simchat Torah, but not from V'zot HaBracha. Rather different Parshiyot are read for each Aliya - indicating that this night's reading is not "regular" Torah reading, but rather a "celebration" of Torah on this special Chag. On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. Seven people are called to the Torah, as on all Shabatot. In Chutz LaAretz, Simchat Torah cannot fall on Shabbat; here it does. In order for us to be able to call 7 people to the Torah, the first Aliya is split in two and the seventh Aliya goes beyond the usual stopping point before the "special" Aliyot. In most shuls, these 7 portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows all men to receive an Aliya on Simchat Torah in a shorter period of time than it would take if reading from one Torah only. Of course, all of this depends on the size of the congregation. There is a custom that the last Aliya before Chatan Torah is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya. Following this, the Chatan Torah is called for the last Aliya in the Torah. A chupa is often made over the Bima by four tall guys with a talit, as the Torah is completed. After V'zot HaBracha (Sefer D'varim, and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from. This time, the honor of the Aliya goes to the Chatan B'reishit for whom will be read the beginning of the Torah. We never finish with the Torah. We begin it as soon as we get to the end. This is the "real" reason for our great joy. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a chupa is made for this Aliya (customs vary). The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat. Maftir, read from a third Torah, comes from Parshat Pinchas and presents the Musaf of Shmini Atzeret. The Haftara for Simchat Torah picks up where the Torah left off - with the beginning of the Book of Yehoshua. Aside from it being the natural choice for Haftara of V'zot HaBracha because it is its continuation, it also contains G-d's encouragement to Yehoshua to cling to the Torah and immerse himself in it day and night. This portion is particularly suited for Simchat Torah. This year, there is an interesting difference between the Torah reading at Mincha on Shabbat Shmini Atzeret / Simchat Torah. In Chutz LaAretz, V'ZOT HABRACHA is not read until the following morning - Sunday, Simchat Torah. So that is what is previewed at Mincha. But in Israel, we will have already read V'zot HaBracha and our upcoming Parshat HaShavua is B'reishit. So we read the first three days of B'reishit at Mincha on Shabbat Simchat Torah. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 494 Betrothal by an agent for the groom and/or bride (part 2) Betrothal of a minor (part 1) The agent tells the woman he is there to betroth her on behalf of the principal and the woman says she does not want to be betrothed to the principal. Then there is nothing wrong if the agent betroths her for himself. Assume that a principal instructed the agent betroth "a woman" for me in such a place. The agent on the way home from that place dies and we do not know if he betrothed a woman for the principal. We presume that he did betroth a woman. Therefore this man cannot betroth any woman who has a relative that is prohibited to marry if the man was married to that woman. He can marry a woman who has no relatives that would prohibit him from marrying her if he was already married to the first woman. A man appointed an agent to betroth for him a certain woman. The agent did so. In the meantime the man betrothed that woman's relative who would be prohibited to him if he was married to the first woman. If it not known which betrothal took place first; he must give a Get to both of them and they are both prohibited to him. The woman can also appoint an agent to receive the betrothal, kiddushin, on her behalf. The Shulhan Aruch states that it is praiseworthy if she accepts the betrothal on her own behalf. But it is not prohibited for her to accept the betrothal by way of an agent. The Shulhan Aruch adds that those laws of agency that may be employed by the man may be employed by the woman. If she told the agent to accept the betrothal in a certain place and he accepted it in another place, the betrothal is not valid. But if she told her agent that the man is in a certain place and if he was in another place, the kiddushin is valid, because the place was mentioned for identification but was not a condition to the betrothal. There is an opinion that the agent cannot appoint another agent to fulfill his agency although in most instances he can. There is a difference because we are not involved with an act but mere words of kiddushin and words cannot be given over by an agent to another agent. If she canceled the agency prior to the agent's receiving kiddushin, his agency is cancelled and he cannot accept kiddushin on her behalf. If it is not known for sure if she canceled the agency prior to his having accepted the kiddushin, then we have a situation of doubtful kiddushin. Assume that her agent accepted kiddushin on her behalf and she herself accepted kiddushin from a second person, and it is not known which acceptance was first, she is prohibited to both men and requires a Get from both of them. The halacha suggests that if she receives a Get from one of them, the second man can give her kiddushin again. A woman can be a agent to accept kiddushin for another woman although this would make the woman a co-wife to the agent when it was permissible for a man to have more than one wife. A woman appeared before the man to accept kiddushin for a woman who sent her and if at the time that the man gives kiddushin to the agent on behalf of the principal he says and "you too" she is also betrothed to the man. If he used the word "You" alone, she is not betrothed to the man with this one word. The Shulhan Aruch concludes the chapter dealing with the wife's agents with three laws: (1) There is an opinion that the father of the girl cannot make an agent to accept betrothal on her behalf, but there are others who disagree with this opinion. (2) If a man accepted kiddushin for his daughter who is a NAARA (between 12 years and 12 and one half years old) and she did not appoint him as her agent, there are those authorities who hold she must obtain a Get on account of a doubt to kiddushin. (3) A woman cannot appoint an agent to accept kiddushin for her from the agent of the man who is going on his way to betroth her to his principal. If she did do so and her agent accepted the kiddushin on he behalf from the agent of the man, there is betrothal on doubt. We come now to the topic of kiddushin for a minor girl. A father can accept betrothal on behalf of his daughter as long as she is a minor -- even without her consent or knowledge. The same law applies when she is classified as a NAARA, a girl between the age of 12 and 12 years of age. Just as the father has this right he also has the right to anything that she may find where it does not have to be returned to the loser. Also if she earns any money, the money belongs to the father until she reaches majority. If she were married and her husband died or divorced her from betrothal, the money of the ketuba is also paid to her father. Thus the father may accept betrothal on her behalf from the moment she is born until she reaches her majority. This applies even if she is a deaf mute or mentally not competent. Once she turns 12 years old, her father has no more of these right over her. She can become betrothed only by her own will. Similarly if she was married off by her father and her husband died or divorced her during the lifetime of her father, she has control over these matters even if she has not reached her majority. But if she was not married off but her father accepted betrothal on her behalf and she was divorced or widowed even several times, her father still maintains jurisdiction over her to marry her off. If she accepted betrothal before she reached her majority without her father's consent, there is no valid betrothal. The Shulhan Aruch cites the following halacha: her father betrothed her in the morning and she accepted betrothal from another man in the evening and both during daylight hours and both were on the day that she completed the six months of her NAARA-status, and she was physically examined and found to have reached her physical maturity, we say that there was a presumption that she was mature when she accepted her own betrothal and her father's betrothal is of no validity. Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari: Korach & Co. [7] "And the earth open her mouth and swallowed them up; and there came out a fire from G-d and consumed the 250 men. And Israel fled, crying 'lest the earth swallow us up'" (Bamidbar 16:32,35). These awesome miracles were meant to demonstrate that Moshe was in truth the accredited shaliach of G-d, that his prophecies were true and not the workings of his own mind, and that the appointment of Aharon and his sons as the sole kohanim did not flow from family or personal ambition. "By G-d causing a change in the natural order, the miracle shows that the world has a Creator who renews the world, supervises all in it, and is all-knowing and masterful. When this sign or wonder is foretold by a prophet then the truth of his vision or prophecy becomes obvious and known to all. It is a sign that G-d speaks to human man and the whole Torah is realized thereby" (Ramban, Shmot 8:18). It would seem to have been obvious therefore to the whole nation after the miraculous fate of Korach and his congregation, that indeed such was the Word and Will of G-d, so that all grumblings, lack of faith and misconceptions would henceforth cease. Yet the fire disappeared, the earth closed its mouth and everything in nature returned to their previous order; the people reverted to their grumbling. "See how powerful is the yetzer of controversy and dissension. Despite the punishment that they had witnessed and notwithstanding the miracles they had seen, the very next day again the people murmured against Moshe and Aharon" (Ohr Yahel). The story shows that the effect of miracles and wonders on faith and behavior seems to be limited, and their memories short-lived. So too, after Kriyat Yam Suf the people saw the great work which G-d did on the Egyptians, they feared the Lord and they believed in Him and in His servant Moshe (Sh'mot 14:31). But on the morrow, Israel complained that whereas in Egypt they had sat by the flesh pots and now they had been brought to the wilderness to die form hunger. Later, (Melachim Alef 18), Eliyahu brought down fire that consumed the altar and the sacrifice, even though he had drenched them and filled the ditch around them with water. There too, the people acclaimed, "Hashem, He is G-d, Hashem He is G-d". Yet the following day the people returned to their worship of the Baal and Ashtoret and Eliyahu had to flee for his life to Har Sinai because of Jezebel's power. The actualization of a miracle or a wonder, cannot serve as a proof of a spiritual message and neither of the bringer of that message. At its simplest level this is because there will always be doubters and scoffers. Such will find a rational explanation for the miracle, claim that it was merely an accident or chance happening or even that somehow the prophet used some special skill or scientific knowledge to perform what seemed like a miracle. Even at its highest level, of its own and in isolation from any further spiritual development, the miracle can only serve as a temporary experience, which in the course of time and alternatives, loses its impact and is eventually forgotten or worse, perverted. This may be com- pared perhaps, to the magnificent and exhilarating physical and spiritual experience of climbing Mt. Everest that cannot be sustained by living there. "Since Hashem does not perform miracles nor send clear and public signs to clear the eyes of every sinner or doubter in every generation, He commanded us to make and observe signs for a permanent memorial of what our eyes witnessed at Yetzi'at Mitzrayim. So, at the penalty of karet, we refrain from eating chametz on Pesach or not observe the korban Pesach. So too, we are required to bind them as a sign upon our arm and frontlets between our eyes, also upon the doorposts of our houses, and mention them verbally in the mornings and in the evenings. Then there is the Sukkah that we build every year and many other mitzvot whereby we recall and remember Yetzi'at Mitzrayim. 'In order that you remember the day of your going out of Egypt all the days of your life' (D'varim 17:3)" (Ramban, Sh'mot 8:18). It is the existence of mitzvot that transform miracles and signs from temporary and transient spiritual experiences to eternal memorials of intergenerational consequence. Those connected with Pesach ensure that our grandchildren relive yearly the miracles of that Exodus of our ancestors, some 3500 years ago, just as do those of Chanuka and of Purim make present day spiritual reality of long past historical events. In contrast, there were no special binding or consistent mitzvot placed on Israel at the splitting of Yam Suf so that the miracle was lost in their grumbling, no special ones flowing from Matan Torah so just after the revelation it still became possible to make an Eigel, neither were there any after Korach and his congregation were swallowed by the earth, so the murmurings against Moshe and Aharon continued. It is not only the experiences of miracles and the recollection of personal and national redemptions that are transformed into our actions and into our spirituality by the mitzvot, but so too are the ethics and morals demanded in all our everyday actions and behavior by Torah. Thereby they become meaningful, viable and real personal and communal existences instead of mere pious exhortations or social sermonizing. 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] Rain [9] What happened on Sukkot? [10] Gimatriya [11] Sukkot & Simchat Torah on Shabbat [12] Person in the Parsha [13] 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 own a kosher restaurant and would like to keep it open on Sukkot. However, there is no place for me to put a sukka. May it operate anyway, and, if so, are there conditions I must meet? A: You do not want your restaurant to be responsible for people eating improperly. While women's eating in a sukka is optional, a male is generally forbidden to eat a meal outside the sukka. On the other hand, is it your job to play police any more than you do regarding people making b'rachot on the food? Actually, there is a difference between the issues. Normally, you provide your customers with kosher food, which is the most you can do. Regarding many people, you can assume they will or may make b'rachot as they should, and if there is someone who you are sure will not, he would act the same wherever he eats! (This is a simplified treatment; see also Minchat Shlomo I, 35). Here, though, some of the customers would likely eat in a sukka at home or another kosher eatery if yours is closed. Let us take a look at the prevalence of people who are exempt from eating in a sukka. Travelers, even for non-mitzva purposes, are exempt from sitting in the sukka during their travels (Shulchan Aruch, Orach Chayim 640:8). That may apply to many men who will visit your restaurant. There are limitations on the use of this leniency (see Igrot Moshe, OC III, 93, who is particularly strict). The most important one is that it must be that he does not have easy access to a sukka (Mishna Berura 640:40). Even if you can assume that most people do not need a sukka (which we cannot determine from here), it will not help when you recognize people as locals, who prefer your cuisine to their sukka. Anyone may eat outside a sukka when he is not having a halachically recognized set meal (Shulchan Aruch, OC 639:2). This means eating bread the size of an egg, but also applies to foods from the major grains (foods upon which one makes Mezonot, except for rice) eaten in a serious manner (ibid.). Exactly how much one has to eat of non-bread products is a matter of dispute, as is the question if other foods can be eaten in a meal-like manner outside the sukka (see Mishna Berura, ad loc.:16; Biur Halacha, ad loc.; Teshuvot v'Hanhagot I,178). If you wanted to use this avenue of leniency, there is what to talk about with a reasonable amount of improvising (which we could try to help you with). If you set up a situation whereby you have reasonable menus that can be eaten out of a sukka, then you could even serve some bread with a visible note that says that those who need a sukka should have less than X amount of bread. Then you can use the rule of teli'ah, that you may assume that an object you give someone will be used properly if there is a reasonable possibility that this is the case, even if the person may be apt to use it in a forbidden manner (see Avoda Zara 15b). This idea would help regarding most scenarios of take-out. It is usually problematic to get paid for work done on Chol HaMo'ed, but it is permitted when done for ochel nefesh (to facilitate eating on the chag) (see Biur Halacha 542:1). While it might be against the spirit of the law to use a leniency for the needs of the Chag in a manner that lessens the mitzva of sukka, halachically, it is still ochel nefesh. Let us summarize as follows. If you are in a place that lacks kosher eateries, it would be religiously worthwhile to use legitimate leniencies to stay open and try to arrange things so that few if any people will violate their obligation to eat in the sukka. If there are plenty of options with a sukka (in which case, the volume of customers at a kosher restaurant without a sukka would not be that great), it would be best to give yourself and your workers a deserved rest on the Chag. (We also would understand if your hashgacha would not allow you to open.) However, in these difficult economic times, we do not want to rule out the possibility of working things out, as we began to outline. [2] Candle by Day Our methods are sometimes successful not because they are intrinsically effective, but because, seeing them as reflecting upon our judgment and intelligence, we exert special effort to make them succeed, so that in the last analysis it is not so much our methods, as our exertions, which have succeeded. 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 No column this week 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 SUKKOT MEANS ALIYAH When the Jewish people returned to Israel in the time of Ezra, they once again erected sukkot. As it says (Nehemia 8:17): "The entire congregation of returnees from the captivity made sukkot and dwelt in the sukkot; for the Children of Israel had not done this from the days of Yehoshua bin Nun until that day; there was extremely great rejoicing." How can it be that the Jewish people hadn't kept the mitzva of sukka for over 900 years? This can be understood by the explanation for the mitzva given by Rabbi Abuhav (Menorat Hamaor 3,4,1). He explains that the idea of a sukka is that a person should leave the security of his home in order to place himself in the hands of God for protection against the elements. The common denominator between the generation of Yehoshua and Ezra is that these were both generations of Aliya. These are the two generations in history that were willing to sacrifice their previously sheltered environment and make Aliya. And, therefore, it was these two generations who were able to appreciate the mitzvah of sukka like no one else. Our generation is the third generation in history that has left the exile in order to put our lives in the hands of God here in Israel. So we too can appreciate with "extremely great rejoicing" the mitzva of sukka in our day in its revival after nearly two thousand years. As a result, may we speedily witness God's return to His Sukka - the majestic Sukka of Jerusalem, as it says: "In Shalem is His Tabernacle and His dwelling place is in Zion." Rabbi David Samson, Jerusalem TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a [5] Parsha Points to Ponder No column this week [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il No Column this week [7] from Machon Puah An Encouraging Word Sharon and Moish were not looking forward to Succot. Every year was the same. They would either go to Sharon's parents or to Moish's. At their parents they would spend what should have been an enjoyable and relaxing time with their family. Each of Sharon's siblings had children. One of Sharon's sisters had six, the other sister had two and even her little brother, who was married three years after Sharon and Moish, had a little baby. The same was true with Moish's family. Each of his brothers and his sister had children of their own. After years of marriage and several cycles of fertility treatment, Sharon and Moish had no children. Their parents and siblings did not really understand what they were going through and how anguished they were. Over the years each of them had made an innocent comment that was actually very hurtful. "So when will you guys be ready to have kids?" one brother had asked. "You do want to have kids right?" her sister once said. "We love all of our grandchildren," Moishe's mother once said to Sharon - giving her a look that said it all. It had become so painful that Moish actually suggested that they make Succot at home. But they both knew that this was not an option. Both sets of parents would be offended if they did not visit, so they went. Year after year. And each year they returned home troubled and upset. They regularly consulted with their Rabbi in Puah, but that had been to get medical and halachic advice. Even though he made a point of asking how they were doing at the end of each call or meeting, they never thought to share their feelings and emotional concerns with him. They assumed he was much too busy to hear their problems. He always gave them good advice and medical referrals; they never considered that he could be a source of emotional support as well. Sharon was scheduled to undergo yet another fertility treatment this past summer. She called her Rabbi in Puah with a halachic question. He gave the answer and then asked her if everything was OK with them. Sharon decided to take the plunge and share her feelings with the Rabbi regarding their upcoming annual battle around the Chagim. She poured her heart out to him, expressing the shame and anguish they felt each year. To her surprise the Rabbi was not only very open, he also listened intently to her problems. After she finished, she was stunned to hear that this was a common situation. Sharon was quite taken aback; she had always thought that everyone else was normal and that only she and Moish had these sorts of family issues. Furthermore, she was thrilled that her Rabbi had practical advice as to how she should handle the questions and comments. He also told her that he believed that this year would be different and that he had the utmost confidence that this next treatment would be successful. He knew that countless medical studies had attributed a significant portion of the success of fertility treatments (as with other illnesses) to the positive attitude and outlook of the patient. Perhaps relieving Moish and Sharon's anguish and frustration and turning it to optimism and hope would be enough to tip the balance and allow for successful fertilization. Sharon was indeed uplifted by this conversation and related every word to Moish. They then underwent their next treatment with added confidence. The Rabbi at Puah was not a prophet, but his encouraging words found a place in Sharon's heart. Perhaps it was her new attitude that made her treatment successful. This year, as we approach the Chagim, the couple are thinking how they will tell their family the good news on Succot. 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] Rain, Rain...Come The second bracha of the Amida - every Amida, weekday, Shabbat, Chag - is known as the bracha of G'VUROT, strengths or powers (of G-d). It is in this bracha that we mention G-d as the Rainmaker, during the rainy season. MASHIV HARUACH U'MORID HAGASHEM: (other version is GESHEM) From Musaf of Shmini Atzeret until Musaf of the first day of Pesach, we say that G-d is (among other things), the MASHIV HARU'ACH UMORID HAGASHEM (hereafter, MHUH), the Causer of the wind to blow and the rain to fall. This is what Rabbi Eliezer and Rabbi Yehoshua discuss in the opening mishna of Masechet Taanit. Rabbi Eliezer felt that we should begin "mentioning" rain from the first day of Sukkot, since the world is judged for rainfall on Chag (Sukkot). Rabbi Yehoshua objected and said that rain is a negative sign on Sukkot, so why mention it. R' Eliezer claims he was not suggesting asking for it; only mentioning it at this appropriate time. R' Yehosha states that if mentioning is not a request then we should mention MHUH all year round. Meaning that it is his opinion that we should mention rain only when we want rain, namely from the beginning of the rainy season. R' Yehoshua's opinion prevails and we begin mentioning MHUH from Shmini Atzeret Musaf. (Interestingly, the mitzva of NISUCH HAMAYIM in the Beit HaMikdash, the Four Species, and Hoshanot all relate to the water judgment.) We will ask for rain from the 7th of Cheshvan. (i.e. in Israel. In Chutz LaAretz, the request for TAL U'MATAR is begun this year, on Motza'ei Shabbat, Dec. 5th.) If one omits MHUH from the second bracha of the Amida, AND does not say MORID HATAL either, the Amida must be repeated. In Israel (and in many communities in the Diaspora), where MORID HATAL is said when MHUH is not said, it is considered that G-d?s role as Weather Maker is acknowledged throughout the year. Therefore, if one forgets MHUH, he can assume that he said MORID HATAL in its place (by force of habit) and his Amida is not invalid. REMEMBER: for the two weeks after we start to say MHUH, we still say V'TEIN BRACHA in BAREICH ALEINU. We do not yet ask for TAL UMATAR until 7 Cheshvan. The Mishna explains that we delayed asking for rain until the last Oleh Regel (Pilgrim) returns home. Although this is anachronistic in our time, we retain the delay of two weeks as a practice of old, and as a reminder that this particular practice was based on our care and concern for every single Jew. This lesson is important and is therefore perpetuated even when the exact circumstances do not necessarily exist. Saying Tal U'Matar before its time challenges the validity of the Amida. Remember: MHUH and V'TEIN BRACHA until 7 Cheshvan. May we merit plentiful and beneficial rain this year. [9] What happened on Sukkot? All holidays - Biblical, Rabbinic, Modern - mark events that occurred on the dates we celebrate the holidays. So too for fast days. Dates are significant. We left Egypt on the 15th of Nissan - hence, the date for Pesach. We received the Torah at Har Sinai on Shavuot. Rosh HaShana marks the Creation of Human Beings. Purim and Chanuka are locked into their calendar positions by what occurred on those days. On the sad side, Tish'a b'Av and the other fast days associated with the Churban, each fall on days that something particular occurred. So too for Yom HaAtzmaut and Yom Yerushalayim in our own time. What happened on the 15th of Tishrei? If something (GR"A) then okay (see further), but if not, then what is Sukkot doing specifically at this time of the year and on that date? Tur says that had the mitzva of Sukka been commanded at Pesach-time (because of its connection to the Exodus), it would not be noticeable that we are performing a mitzva; it would seem that we are merely seeking comfort in the warming springtime. On the other hand, when we leave our homes as others are returning to theirs in anticipation of cooler and wetter weather, the mitzva aspect of Sukka is manifest. Rambam seems to take an opposite view, namely that the timing of Sukkot is a kind gesture by G-d - we dwell in the Sukka when it is neither too hot nor too cold, to do so in an enjoyable manner. (A lot depends upon where you live - Eretz Yisrael is highly recommended.) Ramban says that Sukkot is set at the other side of the year from Pesach to emphasize that we must appreciate G-d's having taken us out of Egypt and protecting us in the Wilderness - ALL YEAR ROUND. Pesach and Sukkot are each a 7-day commemoration of the Exodus, each begins on the 15th day of the first month of the year (both Nissan and Tishrei are considered first months). According to the Vilna Gaon, after the Sin of the Golden Calf, the Heavenly Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this happened on 15 Tishrei, hence that date for Sukkot, the Sukka reminding us of the Clouds. [That the mitzva of Sukka is connected to the Heavenly Clouds is a given. (The other opinion is that the mitzva of Sukka relates to actual sukkot, meaning temporary wilderness dwellings. These are not contradictory; we can accept both ideas.) The GR"A goes a major step further and says that the festival of Sukkot itself is connected to the Clouds. This raises an interesting question: There were three major "gifts" from G-d to the People of Israel in the Midbar - the Manna, the miraculous well (and other miraculous sources of water), and the protective Clouds of Glory. How come only one of those three "gifts" is associated with, commemorated by, a holiday? One suggestion is that the Manna and the water were repeatedly involved in grumblings and complaints by the people. Not so the Clouds. They remained untainted by the terrible behavior of the people.] Menorat HaMaor says that Sukka is a humbling experience, perfect for the Jew who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he accomplished. Sukka brings the Jew out of his complacency and remind him - in the frail Sukka - of G-d's dominion over nature. Chidushei HaRim says that the reason given by the Torah for Sukka - In order that your generations shall KNOW... KNOWLEDGE can be achieved best (or only) in a sin-free atmosphere, only right after the Yamim Nora'im. A person does not sin unless he is overcome by foolishness. Thus, we are capable of fulfilling the mitzva of Sukka best during the days following Yom Kippur, when T'shuva has restored our mental powers. [Notice in the daily Amida, that we ask for knowledge and then for T'shuva and forgiveness. They go together.] [10] Hidden in the Sand T'filin are not worn on Shabbat because each is an OT, a sign of the relationship between G-d and the Jewish People - one sign at a time. Can we also sug- gest that T'filin are not worn during Sukkot (of course, many people in Chu"l do wear T'filin on Chol HaMoed, but let's not ruin a nice GM with such details) because of these two p'sukim: BASUKKOT TEISHVU SHIVAT YAMIM KOL EZRACH B'YISRAEL YEISHVU BASUKKOT: (Vayikra 23:42) and V'HAYA L'CHA L'OT AL YADCHA U'L'ZIKARON BEIN EINECHA L'MAAN TIY'EH TORAT HASHEM B'FICHA KI B'YAD CHAZAKAH HOTZEACH HASHEM MIMITZRAYIM: (Shmot 13:9) have the same numeric value (3676) as well as the same "reason" - Y'tzi'at Mitzrayim. An oldie but goodie (from last year): Since a difference of one in gimatriya seems to be common, try this one: ETROG + LULAV + HADASSIM + ARAVOT = 1475 YOM CHAG HASUKKOT HAZEH ZMAN SIMCHATEINU = 1476 [11] Sukkot & Simchat Torah on Shababt Obviously, the first day of Sukkot (15 Tishrei) and our Simchat Torah (i.e. the one day that in Israel doubles as Shmini Atzeret and Simchat Torah, which is called Shmini Atzeret in davening and Simchat Torah in the vernacular, which is 22 Tishrei - as opposed to Shmini Atzeret on 22 Tishrei and Simchat Torah on 23 Tishrei in Chutz LaAretz) fall on the same day of the week as 1 Tishrei, the first day of Rosh HaShana. So we already know that LO AD"U goes for all three days. And that means that each of these days can fall on Monday, Tuesday, Thursday, and Shabbat. And that the frequency of their falling on Shabbat is approx. 28.5%. And that figure is only average and does not reflect the unevenness of the occurrences, with 6 of the past 11 years (counting this year) being Shabbat and the next one not scheduled until 11 years from now. Put differently, the decade of 5761-5770 had 5 years begin on Shabbat. The coming decade, 5771-5789 will have none. The major ramification of a year's starting on Shabbat is the Rabbinic decree of not blowing Shofar or taking the Four Species on the first and 15th of Tishrei respectively, when those are the specific days that the Torah commands us to do those mitzvot. Minor by far is the fact that we read Kohelet on the first day of Sukkot and in Chutz LaAretz, Kohelet is read a week later, on Shmini Atzeret. Also minor is that at Mincha of the second Shabbat of Chag, we read the first part of B'reishit and in Chu"l, they read V'zot HaBracha. [12] Person in the parsha by Rabbi Dr. Tzvi Hersh Weinreb for Sukkot From Fear to Festivities Fear and trembling. Those have been our primary religious emotions during the past several weeks. Although Rosh HaShana and Yom Kippur are referred to nowadays as the High Holidays, traditionally they were known as the Days of Awe, Yamim Nora'im. Frightful days, fearful days. During this recent time none of us escaped a sense of insecurity. Recognizing that these days are days of divine judgment, we could not help but wonder as to how we were being judged. We felt vulnerable, insecure, and anxious about what the coming year has in store for us. And this was as it should be. After all, the central theme of the prayers has been fear and trembling. We actually have asked of the Almighty that he "cast His fear over all of His handiwork, and His awe over all of His creatures." The great Danish philosopher Soren Kierkegaard entitled his book about Abraham's binding of Isaac, Fear and Trembling. With his great spiritual acumen, he was able to discern that the central theme of the passage in B'reishit which Jews read on Rosh HaShana was man's vulnerability in the face of God's demands. But now we have emerged from this literally awesome period. Judaism does not want us to remain stuck in these overwhelming emotions of anxiety and uncertainty. And so, our Torah has provided us with the festival of Sukkot, a time not for fear and trembling, not even for a contemplation and soul-searching, but a time for serenity and joy. We emerge from what mystics have termed the "dark night of the soul" into the bright light of simcha, of happiness. But this happiness is not necessarily one of song and dance, and gala celebration. It is a deeper happiness, a feeling of contentment. It is a happiness which derives from a sense of safety and security, a basic sense of trust. The central symbol of the holiday of Sukkot is the Sukka, the makeshift and often ramshackle hut in which we dwell (or at least take our meals during the holiday). What is the meaning of this simple symbol? And how does it inspire this spiritual attitude of trust? Rabbi Samson Raphael Hirsch said it best when he wrote: "The building of the Sukka teaches you trust in God. You know that whether men live in huts or in palaces, it is only as pilgrims that they dwell. You know that in this pilgrimage God is our protection. The Sukka is a transitory hut that one day will leave us or we will leave it. The walls may fall, the leafy covering may wither in this storm, but the sheltering love of God is everywhere. You dwell in the most fleeting and transitory dwelling as calmly and securely as if it were your house forever." And so this week, we undergo what scientists call a paradigm shift. We experience a different set of religious emotions, emerging from a deeply felt solemnity into a sense of calm security. And we also redirect our orientation to God. He is no longer the harsh and exacting judge. He is not even the forgiving and compassionate judge. He is now our shelter and protector, the permanent "Rock of Israel", in the transitory experience we call life. We are able to effect this shift, and this redirection, by using the symbols that the holiday provides us, chief among them the Sukka. What is the secret of the Sukka? How does it work its wonders? The secret is to enter it respectfully and reflectively, spend as much time as possible enveloped in its shade, and invite into it two types of guests. For starters, flesh and blood friends and family, with special hospitality for those who may never have enjoyed a Sukka experience. But we also symbolically summon the "ghost guests", the USHPIZIN, our ancestors going back to Avraham and Sarah, whom we invite to join us. Like no other mitzva, we immerse ourselves in the Sukka. As Chassidim say, we enter the Sukka with "our boots on", totally, holding nothing back. We dwell in it to the fullest extent possible, for an entire week. And we encounter there twin blessings: the companionship of others, and the cherished memories of those who sat in other Sukkot before us, ancestors recent and long gone, who all participated as we do in that protracted pilgrimage known as Jewish history. Chag Same'ach. A happy, secure, and peaceful holiday to all! [13] Divrei Menachem V'ZOT HABRACHA - 'And this is the Bracha' - is such a beautiful title for the last parsha of the year! The blessings offered to the tribes by Moshe were, of course, much more than a wish list. They incorporated a prophetic element that bestowed upon the sons of Yaakov an infinite, everlasting essence that has flown through the eons of time until today. Although Moshe proffered a message to Yaakov's children according to their respective qualities and national responsibilities (Artscroll), there is nevertheless a timeless thread that unites all the blessings. The clue lies in the opening expression, V'ZOT - 'And this is..." For this is the same term used by Yaakov to conclude the blessings to his sons (B'reishit 49:48) and employed by Moshe as a preamble to his public summation of the Torah (D'varim 4:44). Hence, based on the historic sequence, we are given to understand that the continuity of the tribe is clearly dependent on the way in which we study and observe the Torah. And so, as we close a year of parsha reading and begin yet anew, may our blessings reflect the consequences of our positive relationship to Torah, such that Moshe's everlasting teachings are fulfilled speedily and in our days. Shabbat Shalom and Chag Sameach, Menachem Persoff Towards Better Davening and Torah Reading No column this week Parsha Pix No explanations this week TTRIDDLES... are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal Last issue's (Haazinu & YK) TTriddles: [1] Storage bin for sweet potatoes MP-style puns. Don't groan too loudly. Be nice. Sweet potatoes and yams are biologically unrelated plants (so says Answers.com), but in the U.S., the names are used interchangeably. So too in TTriddle usage. So replace sweet potato with YAM. A storage bin can also be called a KEEPER, giving us YAM KEEPER. [2] It doesn't sound as isolated as it looks In Parshat Haazinu, there is a HEI that is written extra large and with a space between it and the rest of the word that it starts. It is arguably the most isolated of letters in the Torah (the backwards NUNs in B'haalotcha at least have each other). The HEI certainly looks isolated. But it is read as part of its word with no pause. In fact, the syllables of the word of HAL-ADO-NOI. So the HEI does not sound isolated. [3] The origin of clinking glasses The "clinking" of glasses originated in the medieval days when wine was often spiked with poison as the sediment concealed it quite well. If a host wanted to prove that the wine wasn't poisoned, he would pour part of the guest's wine into his glass and drink it first. If the guest trusted his host he would just clink glasses when the host offered his glass for a sample. Hence the clinking of glasses has become a sign of trust, honesty and toast to good health (smh.com.au). D'varim 32:33 (in Haazinu) refers to CHAMAT TANINIM YEINAM... Serpents' venom in their wine... [4] whole sea herring Here's another MP-type pun. A kipper is a whole herring, a small, oily fish, that has been split from tail to head, gutted, salted or pickled, and cold smoked (Answers.com again). Sea is YAM in Hebrew, so the whole sea herring is a YAM KIPPER. [5] The music of Porter, Kantar, and Charles These are the last names of 3 music people: Cole Porter, Ned Kantar, and Ray Charles. Take their first names together and you get: COLE NED-RAY. (Another MP-style pun. When MP was told about these, he said: I don't like the atone of your voice.) [6] various elements in the ParshaPix We did not have room in last week's TT for the ParshaPix explanations. Some TTreaders have asked about them. They were all for Haazinu. We won't explain them all; here are a few explanations: The Megila is for "Where do we find Esther in the Torah?" Answer, in the concept of HESTEIR PANIM. This is much more than a play on words. The Purim story is the classic example of G-d's working behind the scenes, "hiding His face", so to speak. The YO-YO, also known as a RETURNING top, represents T'SHUVA, return. Specifically, the fact that a person can stray and sin, return, stray again, return, and again and again... and G-d is still eager for the T'SHUVA rather than punishing the person. The Yo-yo keeps coming back too. But beware: if the string breaks, the yo-yo keeps getting further and further away and return is not very probable. Butterfly in Hebrew is a PARPAR. That makes it 2 PARs, or PARIM (lit. bulls) in Hebrew. The butterfly goes with the lips, which have replaced the PARIM, as stated in the haftara of Shabbat Shuva. This does not mean that davening replaces korbanot on a permanent basis. Nor does it mean that when we have a Beit HaMikdash and korbanot that we won't daven anymore. Davening was not "invented" to take the place of korbanot. It has always been with us and will continue to be with us. It is doing double duty during the time that we are without a Beit HaMikdash. Some of the text of davening will change when we have a Beit HaMikdash, but T'fila - prayer - davening is a mitzva, a precious possession, and our way of talking to G-d. This week's TTriddles: [1] Inside White House maid Margaret Rogers [2] What's in Honolulu lava? [3] CHAF top; HEI the whole thing [4] kosher helicopter etiquette [5] Danny T's wife's outer garment [6] Also: Israeli fruit, Binyamin, and a bundle of hyssop [7] Mary had a little lamb... How many were required throughout the Chag? 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 - EILEH MO'ADEI HASHEM - Holiday-filled Tishrei is a special time to give Tzedaka. Please help us help those who turn to us for help in meeting their Yom Tov needs.. Make checks out to "Chesed Fund" and send to: Chesed Fund, Israel Center att. Menachem Persoff POB 37015 / Jerusalem 91370 MEMBERSHIP CAMPAIGN - ELUL 5769 & TISHREI 5770 NOW is the time to (re)join the Israel Center Family 250NISor a couple (even if only one of you frequents the Center) 90NIS for a single Life membership: $500 or shekel equivalent 10% discount for new olim (those who made Aliya during 5769) Note: Membership fees are going up as of Rosh Chodesh Cheshvan Ask at the Reception Desk for further details (membership benefits, drawing for prizes, etc.) (you can also check on your current membership status) Membership gets you a discount at shiurim, classes, lectures, special programs, tiyulim, Shabbatonim... Membership gets you a subscription to the OU's Jewish Action quarterly magazine. Membership gets you a discount at Hertz Rent-a-Car Membership makes you part of OU Israel and the Israel Center Dear TTreader, (that's Torah Tidbits reader -- that's YOU!) It's true - there are benefits to being a member of the OU Israel Center. But we feel that there is even a greater reason for you to join the family than the 5NIS here, the 10NIS there, and the 20NIS here & there. (it adds up) There is what you become part of. The Torah that we teach, the love of Eretz Yisrael and Am Yisrael that we strive to convey, the work we do with unaffiliated adults and youth throughout the country, the special projects we run in many segments of the population in Israel -- and much more! ALL THIS IS WORTH BEING A PART OF. And we'd like to feel that even just in appreciation of Torah Tidbits, our readers should be members of OU Israel and the Israel Center. Not that you can't read TT without being a member. But membership just feels right. We hope you agree and will join the Israel Center Family (or renew your membership, if it has lapsed). You can become a member in person, by phone, by fax, by email... even by "snail mail" (that's regular postal service mail). Please fill out the form below and bring it in (22 Keren HaYesod) or fax it to us (561-7432), email us (member@ouisrael.org), or mail it to OU Israel Center / POB 37015 / Jerusalem 91370. Membership Form name: _______________________ phone: _________________ cell number: __________________ email: __________________ credit card # __________________________ exp. date: _______ (If you do not want to send this information, come in or call us) amt. ___________ category of membership _________________ comment: 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 (in effect after Sukkot) 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 SHABBATON Tishrei is a very full and very special month - Rosh HaShana, Shabbat Shuva, Yom Kippur, Sukkot, Simchat Torah.And here's a great way to finish off this first month of 5770 - Join us for an in-house Shabbaton - Shabbat B'reishit, M'vorchim MARCHESHVAN - Friday-Shabbat, October 16-17 With our special guest speaker: Rabbi Dr. Tzvi Hersh Weinreb, Executive Vice President Emeritus of the Orthodox Union Shiurim, mini-shiurim, Divrei Torah, tidbits, surveys, quizzes; 3 Shabbat meals - Oneg Shabbat - Old & new friends...Candle lighting in Jerusalem is 4:30pm, We'll be davening Mincha IY"H at 4:40pm, 230NIS members 250nis non-members - Call 560-9125 - Remember to tell us about your housing situation, dietary needs, seating preferences... Palmach Museum Tel Aviv with Nachman Kupietzky - Newest state-of-the-art museum vividly portraying the pre-state defense army of Israel - Monday, October 5th, Chol HaMoed - Check-in 9:05am. Leaving 9:15am Returning 2:00pm Limited to 25 people, 110/120NIS - Sign up with Naomi 560-9110 or 050-725-8392 BOOKED WITH A WAITING LIST - Chol Hamoed, Tuesday, October 6th; 10:30am to 6:00pm - Join us for a special treat: A visit to the famous Coca Cola Factory in Bnei Braq; Experience the Sense Center of Coca Cola! Did you know that only 3 people in the world know the secret recipe of this international drink? Followed by lunch in a Sukkah and a wonderful boat ride on the Jaffa Bay - 120/140NIS - Sign up with Naomi 560-9110 or 050-725-8392 From Dream to Reality - moving forward without despair - Ein Yi'ush BaOlam! with Anita Tucker - Tuesday Oct. 13th, 8:00am to 6:00pm (approx.) Come and be part of the reality of those that leave "the evil and the bureaucracy to fudge in the mud", leaping over it, insisting - be"h - NA'ASEH V'NATZLI'ACH, if we do, G-d willing ,we will succeed to accomplish Bulldozing forward! Dream with us. Come on in for a drink in Anita's "new home" on location of Netzer Hazani to be (Gush Katif rebuilding town) as we watch the bulldozers at work cheering them on. Bnei Re'em - see and hear a Netzer Hazani farmer, Shimon, who never stopped planning for a bigger and better tomorrow - tachlis. Now Shimon is developing flower bulbs that Israel only imported from cold Europe to grow for flowers in the Golan. Shimon now exports the bulbs to Europe and the USA experimentally and it is becoming a winner idea. Learn how he does it. Visit Motti's houseplant nursery in nearby Chafetz Chaim and dream with him as Ganei Tal too arises anew out of empty fields Ein Tzurim - Visit with Neve Dekalim people in the Ein Tzurim caravilla site and dream with them as they show you the maps and plans for an amazing dynamic new town in virgin Lachish land where the Kings of Yisrael as well built towns. Shop in Shalva's book store as he dreams with you of moving his shipping container store where he now struugles to sustain his large family to the new shopping center of Bnei Neve Dekalim as he had in GK. Sit in our Netzer Hazani caravilla site community center and enjoy your own sandwiches, while viewing the maps and hearing the plans... Opportunity to buy Berebi's home made herb oils whom you probably visited in Gadid, Gush Katif . Buy refreshments at Gabi Pachima's caravilla home store. Gabi is a double terror victim, disabled ,yet is in the forefront of those plunging ahead, leaping over the obstacles... Meet with the new Rabbi of Netzer Hazani, Rosh Yeshiva of Or Etzion and of a yeshiva for Americans in Jerusalem. Harav Yitzchak Neriya is the grandson of the renowned Rav Moshe Tzvi Neriya, founder of Bnei Akiva yeshivas. Rav Neriya was on shlichut in Montreal and is fluent in English . Rav Neria will tell of his view of the dreams and their fulfillment . Divide up and visit those expelled from their homes four years ago with their lifetime endeavors destroyed before their eyes - give and get inspiration. Off to Nitzan to visit Rachel Sapperstein at the Orange Gallery. See some of Jobkatif's amazing work and the turnabout that they have accomplished. JobKatif must now begin a new hard route towards planning for how to help businesses begin in the towns being built - to generate new jobs. We believe we will leave inspired, with lots to think about and a feeling that now after what we saw and heard, we will be the representatives of the people of Gush Katif, to tell all whom we meet about what they missed. AM YISRAEL CHAI! 100NIS members / 120NIS non-members - Register with Naomi at the Travel Desk - 560-9110 or 050-725-8392 - Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! Tour of the Kotel Tunnels guided by the excellent veteran resident tour guide of the Old City, Feiga Kahana WED, Oct. 14 2:30-4:30pm; There are numerous new major excavations going on in the tunnels as of recent months. Following the tour of the tunnels, we will visit the Young Israel shul of Rabbi Nachman Kahana, hear about it's unusual history, and then make our way back to the Kotel - 36NIS, Register with Naomi at the Travel Desk - 560-9110 or 050-725-8392 Settlement in the Negev from the Era of the Avot to the Present Times - An exciting day with the erudite tour guide Gidon Abramowitz Sunday, Oct. 25th '09 - 7 Cheshvan - 8:00am to 7:00pm approx. We shall be visiting: Shomria - re-settlement of Gush Katif residents. We shall see a new regional school for 450 children, including separate boys' and girls' studies and a beautiful Beit Midrash. This new community embodies the zeal, Emunah and fortitude which drives the young people to rebuild once again, 4 years after their expulsion from Gush Katif. Tel Sheva - The ancient Tel, near the new city of Be'er Sheva, which dates back to the time of the First Beit HaMikdash - another link in the historic chain of Jewish settlement in the southern part of our country, from the era of Avraham and Yitzchak to modern day Israel. Nir Am - Jewish settlement started in the 1940s in order to secure the land and water sources in the Negev, featuring a reservoir and walk-through cistern, and a museum which tells the story of finding, retrieving and holding on to the water in the Western Negev. K'far Maimon - "In Ora's Orchard" we will see and hear about 80 exotic fruits grown only in this enchanting garden where we will be treated to homemade liquors as well as orchard-grown flavored tea. Nahal Gerar - where Yitzchak Avinu confronted the Philistines and settled Maon Synagogue - see the remnants of its beautiful, artistic mosaic floor from the time of the Talmud, which reflects the religious and cultural spirit of the era. 215NIS - members 230NIS non members Register with Naomi at the Travel Desk - 560-9110 or 050-725-8392, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! Save this date - WED, Oct. 21st, 11:00am to 3:00pm - Tour of the Herzl Museum and Yad Sara tour including lunch. More details in next issue of Torah Tidbits. You can register immediately to secure a place with Naomi (see Tiyul pages for phone numbers) Tanach Tiyulim in cooperation with the Israel Center DO NOT CALL THE TRAVEL DESK 052 4228601 - tanachtiyulim@gmail.com From Sukkot to Shechem: Chol HaMoed Sukkot - Tuesday, October 6th - 9:00am - 5:00pm with Shani Taragin The Biblical History of Israel, as a Function of its Geography From the Hills of Efraim to the Slopes of the Gilboa; Chol Hamoed Sukkot - THU, October 8th - 9:00am - 4:30pm with Menachem Leibtag You've never been to Herodion? - Chol HaMoed Sukkot - Thursday, Oct. 8th, 9:00am - 1:30pm with Ezra Rosenfeld, Our tiyul will conclude at the cheese and yogurt factory in the unusual town of Sdei Bar where we will taste their products while one of the residents describes their unique village. Plishtim: "Unearthing" the Sea People - Monday, October 12th 8:45am - 5:00pm with Shani Taragin This year, we will be running a number of multiple day tiyulim which will enable us to reach more distant destinations. The first one will be a two day tiyul to the Golan on December 29-30. For more information, call or email The Back Page of TT878 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 250NIS couple, 180NIS single. Programs of the Center are partially funded by the Jewish Agency for Israel Schedule for WED 12 Tishrei (Sep. 30) to Friday, 28 Tishrei (Oct 16) Wednesday, 12 Tishrei - September 30th Arba'a Minim Sale, 10am to 10pm 9:20am Contemporary Halachic Issues Rabbi Macy Gordon various MINI-Shiur/Divrei Torah while you fold 12:30pm VIDEO SCREENING in the LIBRARY - R' Chaim Eisen on Special Sukkot 12:30pm Medical Chi Kong Practice with Avi Hirsch (one hour session) Call for further details: 050-767-1722 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi Thursday, 13 Tishrei - October 1st Arba'a Minim Sale, 10am to 10pm 11:00am Torah Secrets on Emunah with Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold Friday Erev Sukkot / Oct. 2nd Arba'a Minim Sale, 9 to 11 am The Center will close at 4:00pm on Thursday except for the Arba'a Minim Sale - access from Mendele So too for all day Friday. For TT pick-ups when we are closed, call 0505-772-111 to make arrangements Shabbat 15 Tishrei / Oct. 3rd The Center will be closed on Shabbat and Sunday - Chag Sameiach Monday Chol HaMoed OCT. 5th 11:00am Shiur on Timely Topics* with Phil * Topics will include Sukka, Arba'a Minim, Chol HaMoed... Different material each day. Halachic review and Hashkafa 12:15pm Video in the Sukka - The Mitzva of Sukka and how it affects us - Rabbi Berel Wein 8:00pmn - Archaeology and Torah - How Elah Fortress changes the equation - media presentation Tuesday Chol HaMoed OCT. 6th 11:00am Shiur on Timely Topics with Phil 12:15pm Video in the Sukka - What the Ushpizin have to say - Rabbi Sholom Gold Tofaah - Simchat Beit HaSho'eiva - Joyous & Inspirational Music & Dancing by women for women, Tuesday Chol HaMoed - 8:00pm 10NIS Wednesday Chol HaMoed OCT. 7th 11:00am Shiur on Timely Topics with Phil 12:15pm Video in the Sukka - The Meaning of Hoshana Rabba - Rabbi Dr. Norman Lamm The Center will be closed on Wed. night Leil Hoshana Rabba Learning Extravaganza - Thursday, October 8th 7:00pm - Festive Reception in the Sukka Refreshments and Sukkot Sing-along with Howie Kahn Greetings by Rabbi Avi Berman (8:00pm) 8:30pm Shiur by Rabbi Sholom Gold The Ushpizin Revisited 9:30pm Shiur by Rabbi Yosef Mendelevitch "For He will shelter me in His Sukka..." 10:30pm Shiur by Rabbi Avraham Willig The Joys of Love 11:30pm TISH with Shlomo Katz 12:45am Shiur by Rabbi Jeff Bienenfeld The Creation of Beginnings 1:45am Shiur by Rabbi Yaakov Moshe Poupko Eisav as an Ushpizin?!? 2:45am Shiur by Rabbi Binyamin Wolff The Yissachar-Zevulun Deal 3:45am Shiur by Rabbi Shimshon Nadel Controversial Customs of Simchat Torah 4:55am Davening VATIKIN followed by "Kiddush" Hoshanot will be on sale (while supply lasts) Note: On Thursday Chol HaMoed, we'll be closed during the day and open at 6:30pm for the Leil Hoshana Rabba program On Friday Chol HaMoed - Hoshana Rabba, we will close after Davening and the "Kiddush"... and remain closed through Shabbat - Simchat Torah We will reopen IY"H on Sunday morning ISRU CHAG NOTE: For the week after Chag, some classes are resumed and some, not yet. Listed here are the ones that will be taking place. If you have any doubts, call us. Sunday Oct. 11th 9:30am Let's Learn Chumash - Tonia Frohwein women 10:30am Mystical Insights - Golda Warhaftig women 2:00pm Evolution & Kabala: Did dinosaurs and cavemen exsist in Gan Eden? Rabbi Ephraim Sprecher 7:30pm Ramban's Commentary on the Torah and Its Wellsprings with Rabbi Chaim Eisen Monday 24 Tishrei / Oct. 12th Pearl Borow (9:15am) and Rabbi Leff (10:30am) will be giving their classes Neshei Library reopens... Exercise for women (11:30am) resumes... 11:35am "Is Altzheimer's Preventable?" Tips by geriatric consultant, Debbie Dan, counselor of Melabev, experts in dementia-care... 12:30pm VIDEO SCREENING in the LIBRARY - MON Oct 12 Rabbi Reuven Aberman - "The Last Eight P'sukim in the Torah" Women's Beit Midrash 2:00pm "Bring on the Blessings" - Pearl Borow 3:00pm Mishna, Mitzvot, and More - Phil Chernofsky Dr. Avivah Gottlieb Zornberg returns with Parshat HaShavua Mondays at 7:30pm and Wednesdays at 11:00am 8:30pm 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, Sep. 7, 7:30-9:30pm with Dr. Judy Belsky Tuesday 25 Tishrei / Oct. 13th GEMACH is in session. Rabbi Adler and Rabbi Gold will be teaching. Dr. Henry Goldblum will resume his Jewish History series with "In the first century BCE, the King, the Queen, and the Sage" 12:30pm VIDEO SCREENING in the LIBRARY - TUE Oct 13 - "Three Cantors Sing Yiddish 3 of the world's greatest chazanim, Chaim Adler, Asher Heinovitz, and Naftali Hershik, perform Yiddish classics before a live audience in J'lem (1 1/2 hrs) Call to check if Esther Sutton is resuming this week or next. Call to check if Yehosha Rubin is resuming this week or next. Call for details about the Singles program for Tuesday night, Oct. 13th Wednesday 26 Tishrei / Oct. 14th Rabbi Gordon and Rabbi Wolicki will be teaching, IY"H. Dr. Avivah Gottlieb Zornberg will be teaching at 11:00am various MINI-Shiur/Divrei Torah while you fold 12:30pm VIDEO SCREENING in the LIBRARY - WED Oct 14 Rabbi David Epstein - "Yehoshua, Leader of a New Generation" 12:30pm Medical Chi Kong Practice with Avi Hirsch Pearl Borow's Women's Beit Midrash resumes Rabbi Chaim Eisen resumes his Wednesday night class... Thursday 27 Tishrei / Oct. 15th 11:00am Torah Secrets on Emunah Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold Students & Young Adults - Start a new PARSHA in your life! Featuring Rabbi Moshe Taragin, Senior Maggid Shiur, Yeshivat Har Etzion On Parsha and Machashava - Weekly at the OU Israel Center - Thursdays at 8.00pm beginning Thursday, October 15 - Men & Women invited, Refreshments Friday 28 Tishrei / Oct. 16th Rabbi Chaim Eisen resumes his Friday morning class... SHABBATON on Shabbat B'reishit - see tiyul section UPCOMING... Financial Freedom Seminars at the Israel Center Sunday, Monday, and Tuesday - October 18-20 - each session at 7:30pm Preparing for Tomorrow: 10 critical financial planning mistakes and how to avoid them Trusts in Israel, in N. America and Offshore, plus Managing Foreign Inheritances Investing with experts, to succeed despite the chaos! Call the Israel Resource Network (IsReNet) for details: 622-3065, 052-762-6830, 077-933-2329 If you've joined or rejoined the Israel Center during our Elul-Tishrei Membership Campaign, please join us on Motza'ei Shabbat Parshat No'ach, October 24th at 8:30pm for a Torah & Music Carlebach Kumsitz with Rabbi Shimshon (Seth) Nadel - Refreshments and drawings for the Weekend Getaway and other prizes upcoming at the Israel Center Save the date for an Extraordinary Yom Iyun in English on PRENUPTIAL AGREEMENTS and Marriage Education - MON, Nov. 16 at the Israel Center - 4:30pm - registration, 5:00-9:00pm Program (FREE) For kallah and chatan teachers, parents and grandparents, rabbis, chatanim and kallot, newly married couples A community service provided by: The Givat Sharett Chesed Committee (of Beit Shemesh) Simcha Gemach in memory of Feigel bat Tuvia Nisan, Choices of the Heart, The Council of Young Israel Rabbis in Israel (CYIR) with the support of the Jewish Agency, OU-Israel, Rabbinical Council of America - Israel Once a Month 10 Day course presented by the OU Israel Center and Lander Institute, Sundays 9-5, "Jewish Jerusalem Eclipsed" - Call - 073 2204216 for more information Note: There are a few special pdf files relating to Sukkot and Simchat Torah - check it out!