Shabbat Parshat Vayeishev - pre-Chanuka November 26-27, '10 - 20 Kislev 5771 www.ttidbits.com for PDF files of TT (whole, lite, XL), ParshaPix, text file, Palm version, Torah Tidbits Audio mp3 files... and more! Orthodox Union OU Kashrut <> NCSY <> Jewish Action <> NJCD / Yachad / Our Way <> IPA <> JLIC <> 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 Dr. Simcha Heller, Vaad member Stuart Hershkowitz, Vaad member Moshe Kempinski, Vaad member Sandy Kestenbaum, Vaad member Zvi Sand, Vaad member Ben Weiner, 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 Z'manim (correct for Jerusalem) Ranges are 10 days, WED-FRI 17-26 Kislev - Nov 24 - Dec 1 Earliest Talit & T'filin 5:22-5:29am Sunrise 6:16-6:23am Sof Z'man K' Sh'ma 8:50-8:55am (Magen Avraham: 8:12-8:17am) Sof Z'man T'fila 9:42-9:46am (Magen Avraham: 9:11-9:15am) Chatzot 11:25.75-11:28.75am (halachic noon) Mincha Gedola 11:56-11:59am (earliest Mincha) Plag Mincha 3:31.25-3:31pm Sunset 4:41-4:39pm (based on sea level: 4:35-4:34pm) Candle lighting & Havdala times - Israel Standard Time Candles VAYEISHEV Havdala next week 4:00pm Yerushalayim 5:15pm 3:59* /5:15 4:18pm S'derot 5:18pm 4:17 / 5:18 4:16pm Gush Etzion 5:15pm 4:15 / 5:15 4:16pm Raanana 5:16pm 4:15 / 5:15 4:16pm Beit Shemesh-RBS 5:16pm 4:15 / 5:16 4:15pm Netanya 5:15pm 4:14 / 5:15 4:16pm Rehovot 5:16pm 4:16 / 5:16 4:16pm Be'er Sheva (& Otniel) 5:18pm 4:15 / 5:17 4:16pm Modi'in - Chashmona'im 5:16pm 4:15 / 5:15 4:00pm Petach Tikva 5:16pm 3:59 / 5:15 4:00pm Maale Adumim 5:15pm 3:59 / 5:14 4:15pm Ginot Shomron 5:15pm 4:14 / 5:15 4:14pm Gush Shiloh 5:14pm 4:13 / 5:14 4:16pm K4 & Hevron 5:16pm 4:15 / 5:16 4:15pm Giv'at Ze'ev 5:15pm 4:14 / 5:15 4:17pm Yad Binyamin 5:17pm 4:16 / 5:16 4:18pm Ashkelon 5:18pm 4:17 / 5:18 4:01pm Tzfat 5:12pm 4:00 / 5:11 4:17pm Zichron Yaakov 5:16pm 4:13 / 5:14 Rabbeinu Tam Havdala - VAYEISHEV - 5:52pm 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 Ashdkenazi 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... "Once in a Blue Moon" It's a familiar idiom meaning, "rarely, once in a very long time". Actually, it isn't that rare. It occurs seven times in 19 years (familiar? that's why it's in TT). The more recent (and probably corrupted) meaning is the second of two full moons that occur within the same month (not ours, the general calendar's). In our calendar, there is always only one full moon per month - just about in the middle thereof. But because the solar calendar's months do not follow the phases of the moon, and because they average 30 days, it happens that there could be a full moon at the very beginning and the very end of a month (except for February, which is too short for two) With short February, it is possible for both January and March (or April) to each have two full moons. Then the expression "once in a blue moon" certainly wears thin. January and March of 1999 each had a blue moon. There is an older definition of Blue Moon which makes more sense than two full moons in the same calendar month. Each season has three full moons. About 7 times in 19 years (there it is again), there is a fourth full moon in a season. a season has 4 full moons. Using Summer as an example, the usual three full moons are called early summer moon, midsummer moon, and late summer moon. With a fourth full moon, the first and second and fourth retain the traditional names. The third one is called a Blue Moon. By the way, Native Americans have names for all the full moons in a year. The full moon of November is a Beaver Moon. The most famous of these names is Harvest Moon, which occurs in September, near the autumnal equinox. Farmers, engaged in harvesting their fields, were able to continue their work after dark to the light of the Harvest Moon. The Jewish Calendar is lunisolar and has rules that take the Sun's cycle and the Moon's cycle into account. We do not seem to be bothered by the Moon's interference with the neatness of the calendar. Lead Tidbit: The Vital Difference We've done this topic before, but it is so very important for Klal Yisrael as a whole and to each of us individually. And, this presentation will probably be a bit different and maybe even have some new components. Or, at least, the point might get across this time - even if it didn't last time. This is also a follow-up or continuation of the Us, Them, and other Thems Lead Tidbit from last week, which ended with More, but for another TT. In the flow of Parshat HaShavua, Vayeishev brings us from the battles against adversaries from the outside (them), to the qualitatively different clashes between Jews and Jews (us). The approaching Chanuka gives us a well-known example of each - our obvious external enemy was the YEVANIM, and the less-known, kept- quiet clash was between the Jews who remained faithful to our Tradition and those who wanted to embrace the "new" Hellenist philosophy and way of life. Between those who wanted to fight against our oppressors and those who wanted to give in to them so they could become part of a vibrant society. Today our battles come in two broad categories, with many variations within each one. We have adversaries from the outside who want to wipe us off the map. Those who want to take over all of Israel and even go as far as to promulgate the idea that there is no Jewish connection to the Kotel, the Temple Mount, Jerusalem, or Eretz Yisrael. There are those from outside that shower us with financial and other types of support, but eventually hope to erode that which makes us Jewish, that which makes us different, unique. BAYAMIM HAHEIM UVIZMAN HAZEH - in days of old and today as well. And then there are our internal clashes. Religious, non-religious, secular, anti- religious, this "stream" and that "stream" of Judaism, religious Zionists and those who reject the notion of Jewish Statehood today. Chareidi, Chassidic, Chardal, Dati Leumi... and on and on. Variations within the internal category. These clashes can be analogous to the rift between Yosef and his brothers or they can be nothing like it, with the exception that it is a clash between Jew and Jew. So too the external battles. It doesn't matter (for the point of this Lead Tidbit, at which we will shortly arrive) who today's foes are like from our past or how they differ. We are talking now about the two broad categories. And here is the difference. The vital difference. The idea was expressed by Rabbi Zev Leff in a shiur many years ago. It's summary can be seen in the ending of one of the brachot of our weekday Amida - SHOVEIR OYVIM U'MACHNIA ZEIDM... Blessed is G-d Who destroys enemies and humbles the arrogant, the ones who stray. The goals of our different battles differ. We must never forget that. And our methods and weapons must be different, as well. Vayeishev Stats 9th of 54 sedras; 9th of 12 in B'reishit Written on 190 lines in a Torah, ranks 28th 4 Parshiyot; 3 open, 1 closed 112 p'sukim - ranks 24th (8th), tied with Matot; more words & letters than it, same line count 1558 words - ranks 24th (8th) tied with Vayakhel; fewer p'sukim & letters than it. Vayakhel is more than 20 lines longer 5972 letters - ranks 24th (8th) tied with D'varim; more p'sukim & words than it, but fewer lines Only sedra tied with others in all 3 categories For Stats-lovers only: Vayeishev is one of only 6 sedras that keep the same rank for p'sukim, words, and letters. Naso is number one in all categories. Vayeishev, as noted above, is #24. Sh'mini holds at 42. Tazri'a, K'doshim, and B'har (all in Vayikra) are ranked 48,49,50. NYK Average sized sedra, relatively longish p'sukim MITZVOT None of the 613 mitzvot are found in Vayeishev 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 11 p'sukim - 37:1-11 [P> 37:1 (36)] Yaakov has spent years away from home and now has returned. The Torah indicates that it is through Yosef that Yaakov's legacy continues. 17 year old Yosef brings bad reports about his brothers to Yaakov. Yaakov loves Yosef above his brothers and gives him a special (striped, colorful) coat. As a result, the brothers hate Yosef and cannot talk civilly to him. Yosef's two dreams (and especially, his telling his brothers about them) increases their hatred and jealousy, and this alarms Yaakov. SDT: These are the TO-L'DOT of Yaakov: Yosef... Should not the Torah have started with Reuven? This comes to show us, says the Gemara, that Yosef should have been Yaakov's firstborn, but G-d's mercy for Leah put her before Rachel in giving birth. SDT: Talmud Yerushalmi wonders what Yosef reported about the brothers to Yaakov. R. Meir says, that they ate "limb from a living animal"; R. Yehuda says that they belittled the sons of Bilha and Zilpa and mistreated them; R. Shimon says that they cast their gaze upon the local women. R. Yehuda b. Pazi quotes the pasuk from Mishlei: "The scales and weighing stones of justice are HaShem's..." (the name-pasuk for Pinchas, by the way), meaning that a person is punished (or rewarded) measure for measure. (Sources explain that the brothers did not do these things; Yosef misinterpreted what he saw.) In Yosef's case, the slaughter of a goat was instrumental in his abduction and the deception of his father; he was belittled and enslaved; he was accused of immoral behavior with Potifar's wife. The first dream was of his brother's sheaves of wheat bowing to his sheaf. Yosef's second dream, of the Sun, Moon, and stars bowing to him, added fuel to his brothers' hatred. Yaakov pointed out the absurdity of the dream, since Rachel, the Moon, had already died and would therefore not be bowing to Yosef. Rashi says two different things: (1) The dream was referring to Bilha who raised Yosef in Rachel's absence; and (2) even "true" dreams have an element of nonsense. These seem to be mutually exclusive statements - if the Moon represents Bilha, then the dream contained no nonsense. Yaakov seems to have purposely voiced the second option in order to diffuse some of the brothers' anger. SDT: Why did the scholars of Bavel dress up so grandly? The Gemara in Shabbat asks. And it answers that they were not "Bnei Torah". External polish to compensate for internal lack. Says the Chatam Sofer, Yaakov gave Yosef a fancy coat so that the brothers would NOT be jealous of him, that they would view Yaakov's pampering of Yosef as a sign of his inferiority. Others suggest that the brothers were supposed to realize that the special treatment of Yosef was because his mother had died, and they should be sympathetic, rather than jealous. (P.S. It sadly did not work.) SDT: The Gemara in Masechet Shabbat says, in the name of R' Chama b. Guriya in the name of Rav, that a person should never favor one child among his children, because it was a little bit of cloth that aroused jealousy of the brothers for Yosef and that is brought the whole family down to Egypt. This brings to mind the joke/story of the grandmother with two lovely granddaughters - Devora, age 8 and Rivka, age 6. The younger was always envious of the older and would pout about gifts their grandma brought them. On one visit, the grandmother brought identical dolls for the two girls and offered Rivka first choice. She look repeated back and forth between the two dolls and apparently found no differences. She looked up at her grandma and said: I'll take Devora's. Parents and grandparents (aunts and uncles too) have to be very careful not to cause jealousy among siblings to rear its ugly head. This does not necessarily mean identical presents, but it means thinking carefully and acting wisely. Although Vayeishev is associated with Chanuka, there is an interesting connection between the sedra and Pesach. (And, since one stanza of Ma'oz Tzur is about our Egyptian experience, there is already a connection between Chanuka and Pesach.) K'TONET PASIM, the coat which Yaakov gave to Yosef, the coat that caused the brothers to be jealous of Yosef, is described differently in various sources. Rashi links the term PASIM to the colorful dyed wool known as KARPAS. Well, there is a Pesach connection, but what's the point? The point is that KARPAS - in addition to many other symbolisms and thought-triggering reminders - reminds us of the coat which caused the jealousy which led to the sale of Yosef into Egypt which subsequently brought Yaakov and the whole family down to Egypt and into oppression and slavery. On the night we celebrate our redemption from Egypt, we give more than a passing thought to that which brought us down to Egypt in the first place. This is a heavy, serious task for a tiny piece of celery which has already reminded us of so much. (And there is also a connection between the KOS PAR'O mentioned by the Wine Steward and the 4 cups of wine at the Seder.) Levi - Second Aliya 11 p'sukim - 37:12-22 The brothers are tending sheep near Sh'chem. Yaakov sends Yosef to them. A stranger (some say, the angel Gavriel) helps him find them. In the whole story of Yosef and his brothers, one can see that G-d has a plan which proceeds with the unknowing help of the brothers and other individuals. And yet, each person involved acts of his own free will, and is therefore accountable for his actions. When the brothers see Yosef coming, they (some say, Shimon and Levi) suggest killing him. Reuven talks them out of it by suggesting that they not spill his blood, but throw him into a pit instead. The Torah testifies that Reuven really intended to save Yosef. A point must be made about the concluding pasuk of this Aliya, which gives credit to Reuven for saving Yosef. Commentaries say that Reuven could have talked the brother out of the whole thing; instead, he suggested the snake- and scorpion-infested pit. And, Yosef wasn't saved. Nonetheless, Reuven is credited for his intention to save Yosef. Rashi says that Reuven truly intended to come back and save Yosef - that's good - but his reason was that he, as oldest, would be blamed for anything that happened to Yosef - not a nice reason. Nonetheless, he gets the credit for the good deed he planned on doing - even though it wasn't accomplished AND even though his motives were not pure. This gives us something to think about. How much credit must there be for proper motives, and for actual success. Shlishi - Third Aliya 14 p'sukim - 37:23-36 When Yosef arrives, the brothers remove his coat and throw him into a deep pit. The brothers sit to eat. (This is considered a sign of callousness towards their brother and what they have done.) When Ishmaelite caravan approaches, Yehuda suggests that it would be wrong to kill Yosef (Reuven's intentions notwithstanding, the brothers expected Yosef to die in the pit); they should rather get rid of him by selling him into slavery. Through a series of transactions, Yosef ends up in Egypt as a slave to Potifar. When Reuven returns to the scene and discovers Yosef missing, he rends his garment and expresses his distress to the others. The brothers slaughter a goat, smear Yosef's multi-colored, striped coat in its blood, and send it to Yaakov to identify. SDT: Commentaries point out that just as Yaakov had deceived his father with a goat and a garment (goat & coat), so too was he deceived with a goat and a garment. The dish prepared by Rivka for Yaakov to serve his father was made from goat-meat. Rivka dressed Yaakov in goat-skins and in Eisav's special garment (which some say was stolen/taken from Nimrod and that it was the original leather garment that G-d had made for Adam and Chava). The brothers took Yosef's special garment - the K'tonet Pasim - and smeared it with goat's blood. This is a stark example of "Mida k'neged mida" - measure for measure, mentioned earlier. Yaakov is inconsolable. (This is considered an indication that Yaakov subconsciously knew that Yosef was alive; one naturally accepts consolation for the dead after a time, but not for the missing - think about the families of Israel's missing soldiers; we cannot imagine their anguish.) Because of Yosef's story, Vayeishev is designated each year as SHABBAT SH'VUYEI V'NE'EDAREI TZAHA"L - the Shabbat for Israel's captives and missing. SDT: Rashi gives us another aspect of the "Measure for Measure" punishment of Yaakov. The pasuk says that he "mourned for his son MANY DAYS." Rashi says that it was 22 years! Yosef was 17 when he was sold. He was 30 when he stood before Par'o. That's 13. Seven years of plenty and the first two years of famine before father and son were reunited. That makes 22 years that Yaakov was without Yosef. This, says Rashi, is the exact length of time that Yaakov was away from Yitzchak. It includes the 20 years with Lavan, a year and a half in Sukkot, and six months in Bet El before Yaakov returned to his father's house. Remember that Yaakov had various good excuses, nonetheless... The measure for measure idea continues to the next generation. Baal HaTurim points out that just as Yehuda asked his father HAKEIR NA, recognize this garment as Yosef's, so too was he asked HAKEIR NA by his daughter-in-law Tamar. He was deceived exactly the way he deceived Yaakov. And there was a goat and garment in the Yehuda-Tamar story too. See further. R'vi'i - Fourth Aliya 30 p'sukim - 38:1-30 [P> 38:1 (30)] Subsequently, Yehuda leaves home and befriends an Adullamite named CHIRA. SDT: Why is the story of Yosef interrupted to tell us about Yehuda's situation? Rashi tells us that Yehuda was no longer looked up to by his brothers. After they saw the terrible effect on Yaakov of the Yosef business, they blamed Yehuda for not talking them out of the whole idea. Hence the term "And Yehuda went down from his brothers..." has a double meaning. There he meets and marries the daughter of Shu'a, who bears him three sons. He marries off his eldest, Er to Tamar. When Er dies, the next brother Onan, marries his brother's widow, Yibum-style. The Torah tells us that Onan refused to have a child with Tamar, because that child would "belong" (so to speak) to Er. This, G-d took seriously (so to speak) and Onan also dies. Tamar is left to wait for the third son, Shela (for Yibum). Some time later, Yehuda's wife dies. Yehuda travels to the area where Tamar lives. When she hears of his impending arrival and realizes that she has not been given to Shela yet, she disguises herself. Yehuda, thinking she is a prostitute, sleeps with her. She asks and receives three items as security to guarantee that he will send her payment (a goat). When it becomes known that Tamar is pregnant, Yehuda is summoned. Assuming that she has acted sinfully, he is prepared to have her punished. Tamar produces the three items and announces that she is pregnant by their owner. SDT: The Gemara teaches that one must avoid embarrassing another at all costs - it is better to be thrown into a fiery furnace than embarrass someone. We learn this from Tamar, who did not denounce Yehuda, even though she would have been considered guilty of immorality had Yehuda not owned up to his actions. Commentaries explain that prior to Matan Torah, any close relative could take the childless wife of the deceased; after the Torah was given, only a brother qualifies for YIBUM.] Yehuda recognizes that he is the guilty one, not Tamar, and he admits it. She gives birth to twins (one extending his hand first, the other actually being born first). They are named Peretz (ancestor of King David) and Zerach. Note the repeat of the confused firstborn theme. It pervades the Book of B'reishit. OBSERVATION... Yaakov deceives his father with a garment (Eisav's) and fans the jealousy of his son's against Yosef with the "coat of many colors". He is deceived (and devastated) by that same coat when the brothers bring it back to him all bloodied. Yehuda is "troubled" by his garment which he gave to Tamar as one of the three securities for his promise to pay her with goats. (P'tilim, says Rashi, refers to Yehuda's cloak.) Yosef, the victim (but not completely free of guilt in the matter) has his coat grabbed by Potifar's wife. Yosef leaves it in her hands as he runs from the house; the coat becomes the damning piece of evidence against him. Interesting, no? Chamishi 5th Aliya 6 p'sukim - 39:1-6 [S> 39:1 (23)] In "meanwhile back at the ranch" style, the Torah returns us to the story of Yosef. Yosef serves in Potifar's house and brings success to his master. He is well-liked by all, and is given much responsibility. Then the Torah makes a point of telling us that Yosef was very handsome. SDT: The Midrash says that Yosef was aware of his looks and became too comfortable in Potifar's house. Things were going well, he had good food and drink, and he began "curling his hair". G-d (so to speak) said to Yosef: Your father is in agony over your disappearance and supposed demise and you are enjoying yourself? I shall make things rough for you too. SDT: The portion of Yosef in Potifar's house is juxtaposed to the episode of Yehuda and Tamar, and is further linked because the parsha of Yosef is S'tuma, meaning it continues on the same line (in a Sefer Torah) as the previous parsha (Yehuda & Tamar) ends. The standard explanation is that the sale of Yosef caused Yehuda to lose the respect of his brothers. Rashi gives another, intriguing, explanation. He says that it is to equate Tamar and Potifar's wife - both of whom acted "for the sake of Heaven". Potifar's wife, says Rashi, saw via astrology that she was destined to have descendants who came from Yosef. She thought that she was the one to produce them and so she tried to seduce him. She was just a bit off; it was, in fact, her daughter As'nat that would bear Yosef's children. Shishi - Sixth Aliya 17 p'sukim - 39:7-23 Potifar's wife casts her eye upon Yosef. She repeatedly attempts to seduce him. His constant refusal angers her. She grabs him on a day when no one else is in the house. Yosef flees, leaving his coat behind. (This is the second time his coat has been left in the hands of others!) Potifar's wife denounces Yosef to all who will listen, and Potifar has no choice but to have Yosef imprisoned. [Speculation: He probably believed that Yosef was innocent, which would explain why he didn't have Yosef killed.] G-d "favors" Yosef in prison, and Yosef becomes well-liked and respected there too. Even in his troubled circumstances, Yosef is watched over favorably by G-d. SDT: Commentaries see the episode of Potifar's wife as an appropriate punishment for Yosef: (a) having been vain about his good looks, (b) having reported to his father that his brothers had been "lifting their eyes" to the local girls, and (c) experiencing libelous accusations against himself, as he had reported the "evil-doings" of his brothers to their father. Baal HaTurim adds that Yosef spent 10 years in prison corresponding to the 10 brothers he reported on. Sh'VII - Seventh Aliya 23 p'sukim - 40:1-23 [P> 40:1 (23)] The last portion of Vayeishev tells of the dreams of the wine steward and the baker, both of whom had been imprisoned by Par'o for misdemeanors. Both dream on the same night and awake in morning very agitated. After Yosef interprets the wine steward's dream in a positive manner, the baker asks Yosef to interpret his dream as well. Yosef predicts death for him. Both dreams come true: the wine steward is restored to his position of honor and the baker is hanged. Yosef asks the wine steward to remember him to Par'o, but he forgets Yosef and his promise to him. Rashi tells us that Yosef was to spend another two years in prison for relying on the Wine Steward to get him out of prison. This raises the question in our minds of the line between BITACHON, trust in G-d, and HISHTADLUS, effort a person expends to get himself out of a tough situation. Could it not have been viewed that G-d set up the whole dream situation with the Wine Steward and the Baker, so that Yosef would do exactly what he did, and the Wine Steward would then be in a position and willing state of mind to help Yosef and put in the good word to Par'o? Why is Yosef faulted for taking the opportunity to try to get out of prison via the Wine Steward, when one can claim that G-d had sent the Wine Steward to Yosef (so to speak) for exactly that purpose. It is possible that the spiritual level of Yosef required different behavior than would be reasonable and proper for "the rest of us". Or... it is possible that under the circumstances, namely that Yosef had just credited G-d repeatedly for his ability to interpret dreams, that the Wine Steward received the "wrong message" from Yosef when Yosef asks him to remember Yosef favorably. Maybe like: "Hey, your G-d can interpret dreams but can't even get you out of this dump without you asking me for a favor". Maybe there is a Chilul HaShem factor to consider here. The specific situation can sometimes dictate or indicate that a specific behavior is called for, even though in other circumstances, the opposite behavior would be appropriate. Haftara 19 p'sukim Amos 2:6-3:8 Amos was an early prophet (and a sheep farmer - whatever that is), shortly after the kingdom split into Israel and Judea. He lived in Tekoa, Judea, but prophesied mostly in the Kingdom of Israel, where he tried to warn the people of the tragic end they faced. Amos warns the people that their behavior is repugnant before G-d and that He has already destroyed some of the neighboring nations for their misdeeds. The first pasuk is the perfect connection to the sedra; mentioning the sale of Yosef by his brothers. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean no column this week "BOTH A LENDER AND A BORROWER BE" (part eight) - THE CHALLENGE OF MONEY by Dr. Meir Tamari Throughout the centuries, gentile governments have caused inflation or revalued currencies and inter-alia their Jewish subjects were also affected by their policies. Halakhic authorities merely had to adjudicate between Jewish borrowers and lenders. However, with the establishment of Israel in 1948, radically new questions regarding inflation and other macro- economic issues like urban planning, foreign labor, etc. have emerged. Now economic policy is being made by Jews governing an independent political entity so that the major religious challenge is how to conduct the foreign affairs, military and economic policy of that independent entity according to Torah morality and Halakhic principles. Unfortunately, the religious world, both that of the anti-state one and that of its staunch supporters, do not seem to see the need for religious answers to macro-economic questions. Since people's desires and yetzarim have remained the same throughout the ages, the ethical and moral problems have remained the same; there we have plenty of t'shuvot and piskei din to guide us in our daily lives. Statehood however, is new, and religious guidance is missing and even not sought. In our context, the question is raised whether a Jewish government is allowed to cause inflation by its policies? That the inflation is a real issue is shown by the constant watch governments and central banks, including the Bank of Israel, give it. The moral and spiritual questions that would require our religious attention arise because of following effects of inflation: While communal authorities form tax policy, the batei din have always served as a review court to see that taxation was according to Jewish law in order to prevent social injustice. It would seem that inflation is halakhically an illegal tax. Jewish taxation requires the consent of the taxpayers or their elected representatives. Furthermore, the tax burden is allocated according to capital, accord- ing to utility or a combination of them but inflation is not based on any of them [regressive arbitrary taxation] (Choshen Mishpat 163). Inflation is a future tax that is levied without the consent or knowledge of the public. It may be argued that the Knesset members agree to it through their acceptance of the state budget. How- ever, the rate of inflation, its timing, its intensity and its consequences are extremely difficult to foretell, even with economic training, something that most representatives lack. Above all, the effects of inflation are greatest on the poor, the wage earners and people receiving fixed incomes. So a review based on tzedaka perspectives would show inflation to be socially irresponsible. However, it is the 5 effects of inflation on the moral standards of society that should engage our religious attentions, and need T'shuvot and piskei din. The impartial and consistent value of goods, services, property and injured bodily parts of humans, are distorted by inflation and devaluating currencies. So, the costs of damages become subjective and difficult to measure. Escape from money to goods, whether needed or not, seems to be the only way to preserve wealth. Savings become pointless further encouraging wasteful consumption; instant gratification becomes a way of life. People try to increase their wealth at the expense of their fellows by borrowing and then repaying a devalued currency. The work ethic disappears as people try to get by with giving as little as possible in return for decreasing real wages. Governments, unchecked by the discipline of budgets, find it easy to pander to public demands whether these are feasible or not. Bread and circuses, to be paid for by future generations, becomes the norm of ruling. Major parts of society devote their time, energy, and brain power to preserve their real wealth at the expense of the weaker or less wary or more vulnerable parts of the population. Conditioning through inflation towards instant gratification, enrichment at the expense of creditors, employers or neighbors, and the neglect of property, spreads until it destroys the moral fabric of society. Since immorality is indivisible, this does not remain restricted to economics but is reflected in sexual immorality and crimes of violence; the experience of the Weimar republic's inflation is an extreme example of what happened in our own economy. Why did the Rabbis teach that the destruction of Dor HaMabul was only sealed when they became guilty of robbery, even though this does not invoke a death penalty like the idolatry, murder and sexual immorality of which they were guilty also? "When robbery becomes a norm, everything unravels and all other sins follow (Shem MiShmuel). 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] Person in the Parsha [9] Praying with Passion [10] Towards Better Kashrut Awareness [11] Rain, Rain [12] Maharal on the Sedra [13] Unlocking the Torah Text [14] Guest Article [15] Torah from Nature [16] 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... Question: When is it permitted for a gabbai to speak in performing his various responsibilities, such as choosing and informing people about aliyot, finding out their names, and discussing who should be chazan? Specifically, I was wondering about during chazarat hashatz, Kaddish, and Kri'at Hatorah. Answer: Chazarat hashatz (during the repetition of the Amida by the chazan) is a logical time to take care of planning the aliyot (as the Torah is being taken out is better but is often not enough time). The Shulchan Aruch (Orach Chayim 124:7) speaks sternly about one who speaks "mundane talk" during chazarat hashatz, which implies that matters that are of an appropriate nature are permitted. Granted, it is not simple to allow other positive things, like learning, during that time, and, as a rule, people should listen, be careful to answer Amen to the b'rachot, and not ruin the discipline of others in shul (see Shulchan Aruch ibid.:4 and Mishna B'rura 124:17). However, everyone should understand that a gabbai has little choice but to use that time for his basic tasks. (It is unfortunate that some gabbaim take the opportunity for unnecessary schmoozing.) Exceptions during chazarat hashatz are when there may not be ten people (actually, nine plus the chazan) answering besides the gabbai and the person he is speaking to (see Shulchan Aruch, ibid. and Igrot Moshe, OC IV, 19) and during Kedusha (see Rama, OC 125:2) and Modim D'rabbanan. Speaking during Kaddish is more severe than during chazarat hashatz (see Mishna B'rura 56:1) and can and should be avoided at almost all costs. The big question is in regard to various parts of Kri'at Hatorah (layning). The gemara (Sota 39a) says: "Once the Sefer Torah is opened, it is forbidden to speak even in matters of halacha." In order to reconcile this gemara with the gemara in B'rachot (8a), which mentions that Rav Sheshet learned during Kri'at Hatorah, Rishonim make different distinctions regarding who the learner is and what his circumstances are (see Tur, OC 146). However, according to at least most of them, it is forbidden for a gabbai to speak during the actual layning. This could be because it is disrespectful, disruptive (Rashi), or he is missing words that he needs to hear (Igrot Moshe, OC IV, 40.5; see opinions in Yabia Omer, IV, YD 31). Only in a situation where there is no choice would it be permitted (see Aruch Hashulchan, OC 146:2). In general, there is a machloket whether it is permitted (Bach, OC 146) or forbidden (Beit Yosef, OC 146) to speak Divrei Torah between aliyot (bein gavra l'gavra = BGLG). The Beit Yosef's main objection is concern that one who begins to speak might not stop speaking in time for the next aliya. It doesn't make sense to apply this strictly to a gabbai on duty for two reasons: he needs some latitude to do his job; the layning will generally not commence while he is still at work. The remaining question, then, is how to view the b'racha after each aliya: is it part of the layning, to which everyone must listen, or is it part of BGLG? The Ritva (Megila 21b) says that the reason that this b'racha begins with "Baruch" and is not a "continuation beracha" is that it is permitted to talk before it. Regarding the halacha that one may leave shul BGLG, the Pri Chadash (146:1) says that after the reading but before the b'racha is already considered BGLG. Some had the minhag to deliver a d'rasha before the b'racha (see Yechaveh Da'at V, 17). There is significant discussion as to whether the b'rachot are an obligation of the whole congregation or just of the oleh and whether it is important for ten people to hear them (see Teshuvot V'Hanhagot I, 143). After weighing the factors, it makes sense that assuming all the following - ten people hear the b'racha, the gabbai can do it without distracting the oleh, and it will save time for the congregation (which halacha deems as precious) - the gabbai may speak for the needs of his job before or during the ending b'racha. Others should listen to the b'racha intently. [2] Candle by Day The fact that "keeping busy" will keep us from going crazy shows how "crazy" we are. ### There are so many different stimuli playing upon us all the time in this involved society that we are never neutral enough, never enough unimposed upon, to feel the complete significance of an especially important stimulous. 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 R' Simcha Zissel of Kelm once instructed a young man who was about to assume position of Mashg'ach - spiritual mentor - of a yeshiva. "You will no doubt,| he said, "come across students who do not listen to what you tell them to do. Some may even not listen to you when you ask them something two or three times. Now, in such cases, the normal tendency is for people to become angry. However, before becoming angry at the student, examine yourself first. How many things are there that you wanted to do and in spite of your good intentions, did not end up doing? When you realize how imperfect you - and all of us - are, you will understand that there is no place for anger if a student repeatedly disobeys you." ## The Alter of Slobodka would sometimes go to the railroad station, and help travelers there in different ways - helping to carry their luggage, giving advice where needed, even extending a loan. He reasoned that he could empathize with the person who is compelled to travel (and in those days, people generally did not travel purely for pleasure), since he himself traveled. He was aware of how hard it was for them, and he sought to do whatever possible to lighten their burden somewhat. [4] CHIZUK and IDUD for Olim & not-yet-Olim respectively This week's portion of the Torah introduces us to Yosef, the Dreamer, the Tzaddik. Permit me to add another title, Yosef the Realist. With these three titles, he went about his daily affairs, often intertwining all three. His firm commitment to the reality of these dreams encouraged him to relate those dreams to his brothers and father. But they too believed his dreams would come true, and they acted on that belief. Par'o believed that Yosef would be a "true" interpreter, and disregarded all of his personal "dream" staff. His economic decisions thereafter were based on Yosef's prophecy. Our lives also have the elements of both items. We dream and we awaken to the reality. Sometimes dreams are nightmares and we try our best to eradicate the possibility of that nightmare coming true. The good dreams we file in our "hoped-for" file, maybe they will actually come true. We make plans, we "dream" of a possible future, and oftentimes we work very hard to attain and fulfill that goal. Sometimes we ignore the reality in order to attain our "dreams". The Jewish people dreamt of a Jewish State for 2000 years; many scoffed at such a dream, and some still do, especially those waiting for Mashiach. But by the Grace of G-d, that two millennia dream came true, 62 years ago. Some of us were injected with the excitement and beauty of a "dream come true". Others continued in their "dream world". Chanuka is the story of "dreamers" who felt that the few can overcome the many, that one cruise of oil which was sufficient for one day will somehow miraculously burn longer, and they lit that one cruse, dreaming of a miracle to take place. Their dreams created the reality of the miracles of Chanuka. We, who have joined our people in this Blessed Land, await the multitude of Am Yisrael, who is still dreaming, to become Realists and join us here in our Homeland. Rabbi Yaakov Zev, 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 -VAYEISHEV 1) Why does the Torah say AND THEY SENT AND THEY BROUGHT the coat dipped in blood to their father instead of simply describing that they brought it to him (37:32)? 2) Why does the Torah refer to the workers who sinned as THE BUTLER and THE BAKER (40:1) and then describe that Par'o was angry with THE MINISTER OF THE DRINKS and THE MINISTER OF BAKING (40:2)? 3) Why does the Torah repeat that Yosef was in jail in the HOUSE OF HIS MASTER when he asked the officers about their distressed faces (40:7)? We already know where they were imprisoned! Parsha Points to Ponder by Rabbi Dov Lipman, teacher at Reishit Yerushalayim and Machon Maayan in Beit Shemesh; author of "DISCOVER: Answers for Teenagers (and Adults) to Questions about the Jewish Faith" (Feldheim); "TIMEOUT: Sports Stories as a Game Plan for Spiritual Success" (Devora);"SEDER SAVVY" (Targum) - ppp@ouisrael.org Ponder the Qs first, then... Suggested answers 1) Da't Zekainim MiBaalei Hatosfot answer that the brothers did not have the courage to appear before Yaakov with the coat. Rather, they sent messengers and those messengers brought the coat to Yaakov. 2) The Kli Yakar explains that Par'o's ministers had workers who served at the meals. It was these workers who did not do their jobs properly. Par'o was not angry at them but, rather, with the ministers who trusted them to serve the Pharaoh. Thus, THE BUTLER and THE BAKER sinned, while the anger was against THE MINISTERS. 3) The Ohr HaChayim teaches that these words explain how Yosef had the right to approach officers of Par'o with a personal question about their emotional state. Yosef was not asking the question as the lowly Yosef but, rather, as a servant of the master whose jail they were in. Perhaps their distress related to his master and on this bases Yosef had the right to ask the question. [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il A TIME TO TALK The brothers hated Yosef (37:4). They all knew that Yaakov loved Yosef more since he was the son of Rachel, the wife he had wanted from the outset. Yaakov demonstrated this love by making Yosef a special coat, a K'TONET PASIM - which is explained in many ways. It was a royal garment (Ralbag) made of fine wool (Rashi) or silk (Ibn Janach) long (Rashbam), colorful (Ralbag), embroidered (Ibn Ezra), striped (Radak), decorated with pictures (Targum Yonatan). Whatever it actually looked like you can imagine when the brothers listened to Yosef , dressed in this unique tunic, retell his dreams depicting himself as leader, their hatred only grew. This hatred for a brother led us all into the exile of Egypt and keeps us in exile today. But maybe if we look closer at the story we can learn some lessons how to bridge gaps between our brethren. Rabbi Chanan Porat in his book M'AT MIN HA'OR brings just such an analysis. The Torah tells us that because the brothers hated Yosef they LO YACHLU DABRO L'SHALOM - they couldn't speak to him peacefully. Rashi on this verse teaches us that the verse is showing us something positive about the brothers - they couldn't talk to him peacefully - they didn't speak one way and feel another. Meaning they were emotionally honest; they didn't try to put on a show that they liked him when in actuality they all couldn't stand him. They didn't yell at him or curse him or scold him; they just didn't speak to him. Rashi counts this to their credit as the Rambam states in Hilchot Dei'ot (2:6): "One must not speak deceitfully, his mouth verbalizing one thing while his heart feels otherwise." But we know there is another verse in the Torah dealing with just this issue. In Vayikra (19:17) it states, LO TISNA ACHICHA BILVAVECHA, HOCHEI- ACH TOCHI'ACH ET AMITECHA, V'LO TISA ALAV CHEIT - "Do not hate your brother in your heart; you must admonish him, and not bear sin because of him". Usually this verse is taken to refer to the general obligation of TOCHACHA, to admonish someone's doing wrong. But the simple reading of the verse is "don't hate your brother in your heart". If he upset you in any way or acted towards you in a way that insulted you, discuss it with him openly. In this way, there is a chance for things to clear up between you. If you hold it in your heart, resentment towards him may grow and you don't give him the opportunity to make amends. He might not even be aware that you are hurt. If you speak to him in the proper manner at the proper time, place and tone of voice, V'LO TISA ALAV CHET - then you won't be responsible for the offense of hating him for nothing. This is how the Rambam explains this verse in Hilchot Dei'ot (6:6): "If someone offends another, the person who is offended should not be silent. Rather he is obligated to tell his friend that he did such and such to him and hurt him in such and such a way." The Rambam teaches us that we shouldn't speak falsely but he doesn't mean that we shouldn't talk to those whom we don't like or whom we are upset with. We have no such right. On the contrary he teaches that it is incumbent on us to try to bridge the gap between those who we are angry with. We must talk to them openly to resolve the problem. But, of course, this discussion must be done after taking a deep breath and with common sense. Maybe if the brothers had confronted Yosef on all the things that bothered them about him, they would have realized that he wasn't out to make them look bad in their father's eyes when he brought "bad reports", DIBATAM RA'A, about them to their father. He was just young. Because they were not able to speak to him openly, their imaginations ran wild and when they saw him coming towards them, all they could think of was to kill him - they had no idea that he was only searching for his brothers - ET ACHAI ANI M'VAKESH (37:17). If they would have talked to him they also might have looked at him more as their brother instead of as an adversary. Just as Yosef's colorful coat stood out, this week's recipe is for colorful cookies that will catch everyone's eye. The recipe is from the new cookbook by Susie Fishbein - "Kosher by Design Teens and 20-Somethings". If you are looking for a useful Chanuka present for one of the teens in your life, this cookbook is a good choice. You'll be able to relax a bit and let your teens do the cooking. My teenage daughter picked up the book and made the Chocolate Chocolate chip Sticks - a combo of brownies and biscotti with white choco chips, while another daughter worked diligently decorating the Chocolate dipped spoons. My teen-aged son, who flipped through the book requested the Salmon Pesto because of the photo, one of 125 vivid full-color ones in the book. I think I will try making him the Pineapple Maple Glazed Salmon as well, since he loves maple syrup, or I'll have him use the cookbook and make it himself. The book is easy to use and includes icons to indicate vegetarian, nut-free, dairy-free, and gluten free. The sections on safety and clean up are important when letting teens take over your kitchen. TIE-DYED COOKIES a.k.a. K'TONET PASIM COOKIES 1 1/4 cups all-purpose flour 1 tsp. cream of tartar 1/2 tsp. baking soda 1/2 tsp. fine sea salt 1/2 cup butter or margarine (at room temperature for 15 min.) 3/4 cup sugar 1 large egg 1/2 tsp. pure vanilla extract 3 different food colorings: gels work best Preheat oven to 400F. In a medium bowl whisk the flour, cream of tartar, baking soda, and salt. Set aside. Cream the butter or margarine and sugar on high until pale yellow and fluffy. Add the egg and vanilla. Beat until combined. Add the flour mixture, a scoop at a time, mixing after you add each scoop. Divide dough into three equal pieces. Leave one piece in the mixing bowl and place the other two on sheets of parchment paper. Add 6-7 drops liquid or tsp. gel of one of the colors to the dough. Beat until color is evenly distributed. Wear disposable gloves - to keep color off your skin - knead color into the dough. Repeat with other colors. You will have three pieces of colored dough. If the dough is to soft to work with - refrigerate for about 30 minutes. Rip off tsp. of each of the 3 colored doughs and roll them together to get a tie-dyed effect. Roll into a ball. Place on lined baking sheet. Let spread. Repeat till all the dough is used up. Bake 10 minutes. [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha Increasing Light There is a well-known difference of opinion based on the Talmudic arguments of Beit Shammai and Beit Hillel regarding the number of candles one is commanded to light each night of Chanuka. According to Beit Shammai, one lights eight candles on the first night of the holiday and decreases the number on each of the following evenings. Thus, on the second night he lights seven, the next night six, and so on - until on the last night only one solitary light is lit. Beit Hillel declared that one candle should be lit on the first night, two on the second, progressing until eight candles are lit on the eighth and last night of Chanuka. Many reasons are given for the opposing opinions, ranging from the Talmudic - that is, that Shammai learned the concept from the Succot sacrifices which decrease in number each day, whereas Hillel's claim was based on the principle that we must always try to increase sanctity - to theories related to the different ways in which Shammai and Hillel understood "the ideal" as opposed to "the reality." Whatever the interpretation, as we generally follow the opinion of Beit Hillel in most situations, so, too, in this case - we add more and more candles each night until our houses are filled with a maximum amount of light by the end of the Chanuka holiday. There is an important message to be learned from the Chanuka candles: We are all called upon to increase "light." We must take positive steps to do good, to add light wherever we can, in order to fight the darkness; it is not sufficient to merely detract from evil. If we have friends or family who are in need, we are called on to try to help: The couple without children that lives down the block might not choose to come to light Chanuka candles together with us, but they would surely appreciate a visit, or an invitation for dinner or dessert. Or we could make the effort to go over and talk to them at the next Kiddush - a small gesture which would gladden their hearts and ease their loneliness. It is these small, everyday acts that increase light. Like the Chanuka candles, which need to burn for a mere half hour in order to fulfill the mitzva, the simplest and most seemingly insignificant gestures can add much light and joy to someone else's life - and by extension, to our lives as well. At Chanuka, and throughout the year, let us be worthy students of Hillel and look for opportunities to increase light in the world. [8] Person in the Parsha by Rabbi Dr. Tzvi Hersh Weinreb VAYEISHEV Man Plans, God Laughs You thought your life would run smoothly, right? We all do. Then, something comes off, tragic or happy, which proves to us that life is not smooth at all, and probably is not supposed to be. Somehow, each of us has a personal script which envisions what our lives will be like in the near and even distant future. I remember a friend from college who had his life planned out. He knew who he was going to marry, what his career path would be, where he would live, and which friends would be loyal to him. My friend, like all the rest of us, soon found out that life had many surprises in store for him. His fiance ended their relationship, he was offered a very different job than that which he was trained for, he moved to a part of the country he had previously never heard of, and his friends soon became but memories. There is a passage in T'hilim 30, and it is one of my favorite Biblical quotations, which says this better than I can. It reads, "I said in my tranquility (shalvi), I shall never fall down." Of all the fifty-plus weekly Torah portions, it is this week's parsha (Vayeishev) that conveys this message most powerfully, in a manner designed to leave an impression upon us all. "And Yaakov dwelled"... Rashi comments that Yaakov sought to dwell in SHALVA, tranquility. He thought that he had finally made it home, the dwelling place of his fathers, and that his encounters with Lavan and Eisav were now over. It was clear sailing from here on in. But wouldn't you know, his troubles with Yosef soon "jumped on him". He never anticipated that his life would be completely disrupted and changed forever because of his favorite son and his internal family dynamics. From this point on, Yaakov experienced no tranquility; only surprises, which eventually climaxed in exile to Egypt. Not only could he not live in the land of his fathers, but he was destined not even to die there. There is a Yiddish saying which captures this lesson in four brief words: "Mentsch tracht, Gott lacht." Literally, this means, "Man plans, God laughs." I have seen it paraphrased as, "Man proposes, God disposes." At this point, dear reader, I want to introduce to you the second most important traditional Jewish Biblical commentator. In previous columns, I have referred to Rashi, Rabbi Shlomo Yitzchaki, who is unanimously acclaimed as the chief traditional commentator. Second to him is Ramban, Rabbi Moshe ben Nachman, or Nachmanides. Ramban uses the narrative of Yosef's search for his brothers and their plot to sell him into slavery as a primary example of how man's plans usually go awry. He, too, formulates a four-word phrase which conveys this idea, but his is in Hebrew: "Hagezera emet, vehacharitzut sheker." This means that God's design is true while man's efforts are futile. Sounds pessimistic, but it has the ring of reality. Ramban points out that Yosef was sent by Yaakov to the brothers but could not find them. Ordinarily, if he would be convinced that his search for them would be unsuccessful, he would have returned home. But lo and behold, a strange man (an angel, according to rabbinic legend) appeared on the scene and guided Yosef to his brothers, who promptly sold him to the next passing caravan. This lesson is a profound existential one for all of us. But it has needed implications for the way we tend to raise our children in this day and age. Many of we parents are guilty of trying to arrange our children's lives so that they will never experience problems or difficulties. We are protective to a ridiculous extreme in the hope that our children will never have to face the challenges and obstacles which we faced. But we delude ourselves and, more importantly, are not fair to our children. Their lives will contain unpredicted and unpredictable circumstances, negative and positive, and we cannot make their lives fool-proof. How much better off they would be if we taught them not how to avoid problems, but how to cope with problems. Problems are unavoidable. They are the very stuff of life. A good parent, and a good teacher, conveys the lesson that life will have its challenges, but that these challenges can be met and that, by meeting them, the individual grows. We, as observers of current youth, particularly in the Jewish community, have identified a sense of entitlement in our children. They feel entitled to leisure and comfort and an environment free of restriction. We would well-advised to dispel this sense of entitlement, and instead enable them to face the unanticipated surprises that life has in store for all of us. [9] Praying with Passion - V'ani Tefillah Foundation - Praying with Fire P'sukei d'Zimra: Hodu Ready to pray... HODU LASHEM KIR'U VISHMO... Meaning: translation...Give thanks to Hashem declare His name... NOTE: Nusach Ashkenaz and Nusach S'fard differ in the placement of Hodu in the davening. In a Nusach Ashkenaz siddur, Hodu is found after Baruch She'amar, while in a Nusach S'fard siddur, Hodu is recited first as part of Pesukei D'Zimra. Ed. note: Although in the Praying with Passion archives, HODU is dealt with first, we put BARUCH SHE'AMAR first because of our Nusach Ashkenaz bent. Theme: An essential concept of the prayer Preparing Your Heart The purpose of Pesukei d'Zimra is to fill an individual's heart with praises of G-d as a preparation to coming before Him in the Shemoneh Esrei. Insight: Deeper meanings... Delighting in Everyday Miracles It would seem that praising Hashem with Hallel is something so inspiring that a person should do it every day. However, the prayers known as Hallel, the lavish Psalms of praise which are recited on Festivals are specifically not to be recited in the daily prayers. In fact, the Gemara decries a person who says Hallel every day as one who "scorns and blasphemes G-d." On the other hand, P'sukei d'Zimra - also a group of prayers of praise - is an indispensible part of the daily prayer service. What is the difference between the two, and how can one who says Hallel be thought to be a blasphemer? The difference is in the nature of the praises. Hallel recounts miracles. P'sukei d'Zimra recalls the glories of nature. Miracles are not meant to be a Jew's daily focus; rather, the ongoing miracle of G-d's creation and running of the universe is our constant reminder of His benevolent presence. The miracles are there to flash a momentary, powerful light on G-d's daily, hidden miracles. For instance, a person who survives a dangerous surgical operation is overwhelmed with gratitude for the miracle of his survival. From that experience, he is more likely to appreciate the miracle inherent in the human body's normal, healthy functioning. The Maharsha explains that if one recites Hallel every day, even on days which commemorate no open miracle, then the prayers will lose their unique impact - the power to focus our attention on G-d's handiwork. Therefore, the person reciting such prayers is guilty of diminishing G-d's name. The psalms of P'sukei d'Zimra, how- ever, are general praises of Hashem which do not specifically refer to miracles. Saying them daily expresses thanks to G-d for His constant sustenance of the natural world. For some, however, P'sukei d'Zimra seems to fail at this task. Rav Shimshon Dovid Pincus acknowledges that there are those who find it lengthy and redundant. A more careful focus on the meaning of each prayer, however, reveals that each is indeed highlighting a different nuance of G-d's goodness, love and power. Rav Pincus promises that a person who spends a little time pondering these nuances will find that: "Quickly he will be able to absorb each idea with its detail. He will then see wonderful new insights in his t'fila each day. The time that he prays will be a delight and he will come to cleave to G-d with great happiness. A wonderful service to G-d will open up before him." Visualize:Images that bring the prayer to life A Spiritual De-icer You find a treasure chest buried deep in a bed of ice. You carve it out with a pick and axe, carefully avoiding any trauma to the gem-encrusted lid. You bring it to a quiet, private place and say a prayer. One layer of ice melts away into a glistening puddle. You say another prayer and another layer melts. You keep adding new prayers - each of them a praise to G-d for some aspect of His kindness to you - and with each new praise, another layer melts. At last, the treasure chest is laid bare, its lid ready to open and reveal the precious contents within. Like the treasure chest, a person's heart is sometimes coated with layer upon layer of obstruction - random thoughts, worries, sleepiness, stress. P'sukei d'Zimra, said with understanding and feeling, melt the obstruction away, allowing us to open up and reveal to G-d all the love and awe in our souls. Did you know? The first twenty-nine verses of HODU form a jubilant song that King David taught Assaf, who was a musician, and one of his colleagues. This song was intended by King David to be sung when the Holy Ark was brought to Jerusalem. to be continued next week, IY"H [10] Towards Better Kashrut Awareness - Excerpted from an article in the OU's "Behind the Union Symbol" No column this week [11] Rain, rain... We said T'filat Geshem on Shmini Atzeret. We began asking for rain in our weekday Amida on 7 Marcheshvan. The Mishna in Taanit says that if rains haven't started to fall by 17 Marcheshvan, individuals would take upon themselves to fast three fasts (Monday, Thursday, Monday). If it still hadn't rained by Rosh Chodesh Kislev, the Beit Din would declare fasts. We are towards the end of Kislev and it still has not rained significantly. In times of lack of rain, in addition to the petition for TAL UMATAR LIVRACHA, we add VAANEINU BOREI OLAM in the SH'MA KOLEINU b'racha of the weekday Amida. On the next page is the Hebrew text of the whole SH'MA KOLEINU b'racha. We include it in Torah Tidbits for those whose Siddurim do not have it, and for those who have difficulty with the fine print in their Siddurim that do have it. Below is the English translation from the Koren-OU-Sacks Siddur. Listen to our voice, HaShem our God. Spare us and have compassion on us, and in compassion and favor accept our prayer, for You, God, listen to prayers and pleas. Do not turn us away, O our King, empty-handed from Your presence, And answer us through the attribute of compassion, Creator of the universe who chooses His people Israel to make known His greatness and majestic glory. You who listen to prayer, grant dew and rain on the face of the earth, satisfying the whole universe from Your goodness. Fill our hands from Your blessings and Your hand's rich gift. Guard and deliver this year from all evil, all kinds of destruction and punishment, and give it hope and a peaceful end. Spare us and have compassion on us and on all our produce and fruit, blessing us with bounteous rain. May we merit life, plenty and peace as in the good years. Remove from us plague, sword and famine, wild animals, captivity and plunder, the evil instinct and serious and dangerous illnesses and events. Decree for us goodly decrees, and may Your compassion prevail over Your other attributes, that You may act toward Your children through the attribute of compassion, and in compassion and favor accept our prayer. For You listen with compassion to the prayer of Your people Israel. Blessed are You, HaShem, who listens to prayer. Vaaneinu is meant to be said as part of the SH'MA KOLEINU bracha of the Amida. May we receive beneficial rain, in generous amounts, and without any of the harm that sometimes accompanies rain not of the GISHMEI B'RACHA type. ### You can find both pdf files and jpg files on our website www.ttidbits.com - The jpg files will allow you to adjust the size of the page to fit your siddur, wallet, or whatever. [12] Maharal on the Sedra - Column prepared by Dr. Moshe Kuhr Self-Indulgence Inflames the Evil Inclination B'reishit 37:12 - And the brothers went to pasture their father's flock in Shechem. Rashi: The word ET has dots above the letters, indicating they went only to "pasture" [indulge] themselves [BR 84:13]. Gur Arye: Grammatically, ET indicates the object of a transitive verb. Raban Shimon ben Gamliel said when- ever there are more letters than dots, delete the dotted letters and interpret the remaining word, unless there are more dotted than undotted letters, in which case the word formed by the dotted letters is interpreted. In our case, the entire word is dotted, meaning it, as well as the object it indicates, do not exist. The dots of the Masoretic text uproot the word, eliminating the object "flock". Why not just delete the dotted word? The answer is, the brothers surely told their father that the purpose of their journey was to pasture the flock. What moral lesson can we learn from this midrash? What is the point of telling it to us? It was to inform us that the brothers set out not to sin, but to have a good time eating and drinking. When a person indulges himself, the evil inclination provokes him, and in the end he will come to sin. That is the moral lesson of the dots on ET. [13] Vayeishev - Adapted from Unlocking the Torah Text by Rabbi Shmuel Goldin Who Sold Yosef? Context: After thrusting Yosef into a pit, his brothers sit down to eat. When they observe an approaching caravan of Ishmaelites, Yehuda convinces his siblings to sell Yosef into bondage rather than allow him to die. The text then continues (note the pronouns and their referents): "And Midianite men passed by, merchants, and they drew Yosef up out of the pit; and they sold Yosef to the Ishmaelites for twenty pieces of silver; and they brought Yosef to Egypt." Later, the Torah relates: "And the Medanites sold him (Yosef) to Egypt, to Potiphar, a court official of Pharaoh".. Finally, even later, the text states: "And Potiphar... bought him from the hand of the Ishmaelites who had brought him there." Questions: The text concerning the critical event of Yosef 's sale seems strangely ambiguous, even contradictory. Who are the Midianite men who suddenly appear, as if out of nowhere, and what is their relationship, if any, to the caravan of Ishmaelites? Who actually pulled Yosef out of the pit and sold him to the Ishmaelites: his brothers or the Midianites? If Yosef was sold to the Ishmaelites why does the Torah state that the Medanites "sold him to Egypt, to Potiphar..."? Why does the Torah seem to contradict itself again with the statement "and Potiphar... bought him from the hand of the Ishmaelites who had brought him there"? Finally, why is the Torah so deliberately vague concerning the sequence of events at this critical juncture in the story of our people? Approaches: A. Rashi maintains the classical position that Yosef 's brothers actively sold him into slavery. Commenting on the phrase "and they drew...", Rashi simply states, "The sons of Yaakov (drew) Yosef from the pit." Rashi further explains that the appearance of the Midianites reflects the fact that Yosef was sold numerous times: "The brothers sold him to the Ishmaelites who sold him to the Midianites, and the Midianites sold him to Egypt." Yosef 's grievous treatment at the hand of his brothers is further exacerbated when he is treated like chattel and sold from one hand to the next. B. Numerous other scholars, while agreeing with Rashi's basic premise that the brothers sold Yosef into slavery, offer their own solutions to the mention of Ishmaelites, Midianites and Medanites. The Ramban and the S'forno both simplify the scene by suggesting that the Ishmaelites and Midianites were operating in partnership within one caravan, with the Ishmaelites serving as camel drivers for the Midianite merchants. Yosef was, therefore, only sold twice: first by the brothers to the passing caravan and then by the merchants of the caravan to Potiphar. The Ramban further explains that the references in the text to the Ishmaelites underscore their role as the ones who physically brought Yosef to Egypt, while the Midianites are highlighted as the merchants who actually bought and sold him. The S'forno, for his part, suggests that the brothers were unwilling to speak directly to the Midianites for fear that they might be recognized. For this reason, he says, they negotiated with the Ishmaelites. Ibn Ezra goes a step further and claims that there was only one group of merchants, at times referred to by the text as Ishmaelites and at times as Midianites. To prove his position he quotes a passage from the book of Shoftim which identifies Midianite kings as Ishmaelites. At the opposite end of the spectrum, Chizkuni suggests that Yosef was actually sold four times. The brothers sold Yosef to the Midianites while he was still in the pit. The Midianites then drew Yosef out of the pit and sold him to the Ishmaelites who in turn then sold him again to the Midianites (Medanites). Finally, the Medanites sold Yosef, for the last time, to Potiphar. C. An entirely different, revolutionary approach to the sale of Yosef is first suggested by the Rashbam and then echoed by a number of subsequent commentaries including Rabbeinu Bachya, Rabbi Shimshon Raphael Hirsch and the Malbim. Remaining true to his pashut p'shat approach to text, the Rashbam maintains that Yosef's brothers were not actually involved in his sale. He literally interprets the passage "and Midianite men passed by, merchants, and they drew Yosef up out of the pit; and they sold Yosef to the Ishmaelites for twenty pieces of silver"... as follows: "The brothers were eating at a distance from the pit... and waiting for the arrival of the Ishmaelites whom they had observed approaching. Before the Ishmaelites arrived, however, others, Midianites, passed by, saw [Yosef] in the pit, drew him up out of the pit - and the Midianites sold him to the Ishmaelites. It is even possible that the brothers were unaware of these events." This approach, closer to the text, changes our entire conception of the events surrounding Yosef 's sale: Yosef 's brothers fully intended to sell him but never actually got the chance to carry out their plans. D. The most important question, however, yet remains. Why is the Torah, at this critical and dramatic moment in the story of our people, so deliberately vague? Why doesn't the text tell us clearly whether or not Yosef 's brothers were actively involved in his sale? Why allow for conflicting interpretations? Perhaps the text is deliberately vague to teach us that it really doesn't matter. It doesn't matter whether the brothers actually pulled Yosef out of the pit and sold him or whether they simply set the stage for others to do so. Their guilt, in either case, remains constant. Centuries later the Torah text will proclaim: "Do not stand idly by the blood of your friend" - If you witness danger to another, you are obligated to act. We are responsible for the pain we cause or allow to occur to others even when it is not inflicted directly by our hands. [14] Chanuka - Ongoing Miracle of Israel's Eternity; Guest article by Rabbi Ephraim Sprecher Dean of Students, Diaspora Yeshiva By lighting the Chanuka Menora, each and every Jewish home becomes a virtual Bet HaMikdash. We are transformed into virtual Kohanim for the eight days of Chanuka. Thus, the miracle of Chanuka continues forever. Chanuka is the symbol of the Divine spark in the human soul, as Shlomo Hamelech says in Mishlei, NER HASHEM NISHMAT ADAM, the candle of G-D is the soul of the human being. Why does Rambam call Chanuka the most precious Mitzva, after all, it's not even a Torah Mitzva, only Rabbinic? The answer is because the Chanuka miracle happened through the oil - SHEMEN. The word can be seen as an acronym for SHABBAT, MILA, NIDA, which sum up the entire Jewish religion, which is all about sanctifying time, place, and our body. On SHABBAT we sanctify time by making Kiddush and Havdala. We light the menora in our home, thereby sanctifying our place. Through the Mitzvot of MILA and NIDA we sanctify our bodies. The Mishna in Avot 4 teaches, "There are three crowns: The crown of Torah, the crown of Kehuna [priesthood] and the crown of monarchy." Corresponding to these three, with which Israel were crowned, there were three crowns on the Temple vessels. The crown of Torah corresponds to the gold crown, which was set on the ARON HAB'RIT (containing the Two LUCHOT). The crown of kehuna corresponds to the incense altar, for only regarding the kohanim [priests] does it say, "They shall place incense in Your Presence, and consume sacrifices on Your altar" (D'varim 33:10). Finally, the crown of monarchy corresponds to the Table in the Sanctuary, for tables, which in Biblical and later Hebrew can symbolize wealth and bounty (see T'hilim 23), may here be viewed as evoking the economic and political power of the state. However, the Mishna adds that there is yet another crown, "the crown of a good name", which "surpasses them all". This crown is not enumerated amongst the others. Rather, it is kept separate from them and it stands on its own. To what does this crown correspond in the Temple? The Maharal MiPrague associates this crown with the fourth vessel of the Mikdash - the pure-gold Menora. The Menora has no gold crown encompassing it. Neither is it made of acacia wood inlayed with gold. Rather, the whole Menora is like a pure golden crown, embellished with golden cups, spheres and flowers. The crown of the Menora is not something extrinsic to it. The Menora itself is a crown. It is the same with a person's good name. It is not an external crown that is placed upon his head. A person's good name touches on his very essence. It includes his whole personality in all its components. It is not an external image, fashioned by public relations professionals, photographers, and newsmen. A person's good name is the reputation that he earns for himself through his whole life's work, all his deeds, and ventures. That is why this crown surpasses all the others. A person' good name does not find expression at the beginning of his life. Rather, it is acquired through strenuous, daily toil over the course of one's whole life. King Solomon therefore said, "A good name is better than precious oil" (Kohelet 7:1). But however good it may be, oil is applied externally to a person's body, while a person's good name is that person himself. Moreover, that same verse concludes, "and the day of death is better than the day of birth." Only on the day that a person dies is the good name that he acquired for himself during his life fully revealed. Chanuka is a time to reflect on the type of life we are living. [15] Torah from Nature SPIDERS 8 legs - 8 days of Chanuka Spiders are not insects. Insects have three body parts and six legs. Spiders have eight legs and two body parts, the abdomen and the thorax... silk-spinning glands called spinnerets, at the tip of their abdomen... Not all spin webs... more than 30,000 species of spiders... oviparous, which means their babies come from eggs... Most have either six or eight eyes, some have fewer or even none. They are usually nearsighted. Most have fangs, through which venom is ejected. Spider bites can be quite painful, and a select few can be fatal. Fear of spiders is called Arachnophobia, one of the most common fears among humans. Tarantulas shed their furry skin as they grow, leaving behind what looks just like another tarantula. Spiders eat many types of harmful insects... No wings or antennae. Males are usually smaller than females. [16] Divrei Menachem Parshat Vayeishev relates the story Yosef. Because Yosef was the son of old age he received beneficial treatment from his father Yaakov even when he tattletaled about his brothers' wrongdoings. The outcome was that Yosef's siblings hated him. They could neither endure Yosef's presence nor speak to him in peace. Yosef's name was given by his mother Rachel to perpetuate the record of the blessed additional child to Yaakov's progeny. But now, it seems, Yosef earned that name; he was persistent in annoying his brothers, adding insult to injury. His pronouncement that he had a dream was enough to elicit the response that, "They [the brothers] hated Yosef even more" (VAYOSIFU LISNO OTO). And once Yosef forced its description on the brothers we are told (again) that they hated Yosef even more vociferously. The first dream gave notice that the brothers would be beholden to Yosef for their livelihood. The brothers could contend with these tidings but they hated Yosef, nevertheless. However, when Yosef related the second dream, which predicted that both his parents and the brothers would become subservient to him, the brothers now became jealous of their younger brother. The dire consequences for Yosef are well known. Hatred building up, jealousy, conspiracy to kill. Where does it end? Perhaps we also need to ask, how did it begin? Shabbat Shalom, Menachem Persoff We would greatly appreciate your feedback on the new features (and old ones) in Torah Tidbits [Please send to tt@ou.org] Towards Better Davening and Torah Reading As a stand-alone noun, the word is KUTONET. For its combining form, the KUBUTZ under the KAF changes to a SH'VA. K'TONET PASIM, K'TO- NET YOSEF, K'TONET B'NI... ### N. Sharoni points out in his EIN LAMIKRA HASHALEIM, that in the exchanges between Yehuda and Tamar, we find the words VAYOMER and VATOMER (he said, she said) with each pair having the same notes, perhaps indicating an equality of sorts. Parsha Pix Lower-left is the Davka Graphic of Yosef's dreams. Davka has a great collection of Judaica graphics. Its word processor (or whatever they are called these days) Davka- Writer is what Torah Tidbits are made with, and its Graphics collections are frequently tapped for ParshaPix duty. There was no water in the pit into which the brothers threw Yosef, but there were snakes and scorpions, one each of which is in the ParshaPix. The animals (mammals) you see in the PP are the sheep, as in the sheep that were being tended by Yosef's brothers when he was sent by Yaakov to inquire about their well-being... The camel represents the passing caravans... and the goat is, of course, for the goat that the brothers slaughtered to cover-up their terrible deed. It also represents the goat that Yehuda sent to Tamar. Note well that the main animal that is used in the Beit HaMikdash as a CHATAT, a sin offering, is the goat. Communal chatat as well as individual chatat. This includes the two identical goats upon which lots were drawn on Yom Kippur. Yaakov's roles as deceiver (of Yitzchak) and deceivee (by his sons) are both associated with a goat. Speaking of Yehuda, we have the staff (close, it's a cane), the seal (play on words, and in honor of the mascot of the 2010 WS champs), and the hooded coat, which is close to the meaning of p'tilecha, that Yehuda gave to Tamar as security for the future payment of the goat. Wine and bread represent the Wine Steward and the Baker, whose dreams were similar, but their interpretations and results were so different. The snow flake: Twice, once after the brothers saw that Yaakov loved Yosef the most, and once after he told them his dream, the Torah tells us, VAYOSIFU OD SNOW OTO, and they further hated him. (These happen to be the only SNOWs in Tanach. Shoftim 15:2 is close.) The birthday cake is for Par'o (end of the sedra). The insignia below the cake is that of the Israel Prison Service. The one who wears this insignia can represent SAR BEIT HASOHAR. That's a butcher in the upper- right. He stands for the SAR HATABACHIM. Below the seal is the symbol for Gemini, the Twins. They represent Peretz and Zerach. The dreidels and Chanuka gelt at the top of the ParshaPix is just a reminder of the fast-approaching festival of lights. By the way, we obviously made a decision to focus on Chanuka in this issue, rather than wait for next week's, which will hopefully "hit the stands" on Erev Chanuka. There will also be Chanuka content IY"H, next week. Among the new items in this week's PP, we will explain some, but not all. That wrinkly brown thing above the bird is a date, in Hebrew - TAMAR, as in daughter-in-law of Yehuda... and mother of Peretz and Zerach. Speaking of whom... The fellow in the upper-right corner is Y.L. Peretz - Yitskhok Leybush Peretz, one of the great Yiddish-language authors and playwrights. He might have been a Maskil, but he wrote "If not higher", a truly inspiring short story. Below Peretz are two photos of Rabbi Dr. Zerach Warhaftig, a lawyer and politician, one of the signatories of Israel's Declaration of Independence... was elected to the first Knesset as part of the United Religious Front, an alliance between Mizrachi, Hapoel HaMizrachi, Agudat Israel and Poalei Aguda (imagine that! A bit of unity.) Top center is a picture of Rabbi Yaakov Yosef (in the PP because of EILEH TO-L'DOT YAAKOV, YOSEF...), the first, and really the only one to hold the position of Chief Rabbi of New York. His funeral was the largest New York City had ever seen up until that point. RJJ is named for him. Want more? Google him - very interesting That leaves 3 images unexplained, which are for you to figure out without the temptation of peeking at these pages. 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 (VAYISHLACH) TTriddles: [1] wrestling certainly raises dust And Yaakov was alone, VAYEI-AVEIK ISH IMO, and a "man" wrestled with him. The Hebrew word for wrestling has the same root as the word for dust, AVAK. Could it really be so because when wrestling, there will usually be a cloud of dust raised? Maybe the goal of grappling with someone is to pulverize him and that relates to dust, which results from pulverizing. Maybe. So where does a buttonhole fit in? [2] Yitzchak made it; Yaakov gave it; Yosef got it Tradition attributes the MINCHA davening to Yitzchak Avinu. Yitzchak "made" Mincha. Yaakov gave an elaborate MINCHA for Eisav - 200 nannies, 20 billies, 200 ewes, 20 rams... And he also sent down to that man in Egypt that was giving the brother's such a hard time, a MINCHA of various spices and other goodies. Yosef got that MINCHA. [3] Location which gives us the first two sounds of the Witch Doctor's chorus P'NU'EIL and P'NI'EIL are alternate names of the same location. Taking the OO and the EE, we get the first two sounds of the Witch Doctor's chorus: OO EE OO AH AH TING TANG WALLA WALLA BING BANG (repeated four times). [4] When a die is rolled and the one is on the bottom, it's like a kiss. Opposite sides of a die always total seven. The two and five are opposite each other, so are the three and four, and so are the one and six. When the one is on the bottom, the die shows six dots on the top - just like the word VAYISHAKEIHU, and he kissed him, does. [5] The alien with me, slowly, (appointed) The alien is E.T. With me, in Hebrew is ITI (ALEF-TAV-YUD). Slowly, in Hebrew is L'AT, but we find in the text of the conversation between Yaakov and Eisav concerning whether they will stay together or each go on his way, the word L'ITI (LAMED- ALEF-TET-YUD). And the person assigned to escort the SA'IR LAAZA- ZEL (scapegoat) HABIDBARA (to the wilderness) on Yom Kippur, is the ISH ITI (AYIN-TAV-YUD). This fourth ET was not part of the TTriddle - but it should have been. [6] We have done like here before one time This is awkward wording for "we've done a TTriddle like this before". Why so awkward then? Because in order for this TTriddle to work, we needed an eight-word sentence in which every word ends with the same letter. Here, an E, but it represents the pasuk in Vayishlach in which all eight words end in a MEM SOFIT. [7] ParshaPix Unexplaineds One was a picture of Rav Ovadiya Yosef. The haftara of Vayishlach is the entire, 21-pasuk, single perek book(let) of Ovadiya, one of the twelve book(let)s that make up TREI ASAR. When else is an entire book(let) read as a haftara? The answer is the 5-times repeated word in TTriddle [2]'s solution and the two-word phrase in TTriddle [5]. The other is the book/movie, King Solomon's Mines, associated with TIMNA valley in the southern Negev, not far from Eilat. TIMNA was concubine to Elifaz, son of Eisav. Tradition tells us that she accepted that situation in order to be part of Avraham's family. This week's TTriddles: [1] Edgar Allan; golfball stand; a long, long way to run [2] Yaakov should not dote on Yosef. Twice given advice? [3] 5 x 30 + 2 x 104 + 92 = 450 - True, but not the point Chanuka: [1] It's the old "Big Truck Driver" thing. Erev Shabbat Chanuka can mean: (1) The Erev of Shabbat Chanuka (2) Erev Shabbat which is Chanuka (3) or both. We have a "both" coming up [2] The top proof that sufganiyot are more authentic than latkes [3] Initial connection of Vayeishev to Chanuka via Sukkot [4] Father, mother, 3 sons, everyone lights. How many candles lit all together throughout? [5] How many different results possible from spinning a dreidel eight times? Chanuka Fun - Some of these are brought back from previous years (but so is Chanuka). These puzzles and challenges are for your own fun - no need to submit answers to us. [6] MIRACLES an 8-letter word. Let's "light" words the way we do candles. Start with a one-letter word, then add a letter to form a 2-letter word. For each successive word, add one letter, until you have miracles for the 8th day word. You may rearrange the letters of each successive addition of a letter in order to get a valid word. [7] Take the Hebrew ALEF-BET or the English alphabet (or both) and see if you can come up with a Chanuka-related word for each letter. ALEF (and/or A) is for Antiochus, BET (and/or B) is for BEIT HAMIKDASH... now you take over. [8] As a group game, you can sit around in a circle, spin a dreidel and when it "lands", each player tries to be the first to call out a Chanuka word beginning with that letter. Do a couple of rounds for Chanuka words, and then call out a different category. Animals, fruits, items of clothing, parts of the body, and so on. If you find it too hard with only the NUN, GIMEL, HEI, and PEI, you can add the letters of the words they each represent: NUN includes NUN and SAMACH for NEIS. GIMEL is also DALET, VAV, and LAMED. Etc. For one or more rounds, you can have the spinner sing a song beginning with that letter. [9] Now take the word MIRACLES and see how many words of three letters or more you can make from its letters. [10] Use the numbers 1 2 3 4 5 6 7 8 with the four basic arithmetic symbols [+, -, x, /, parentheses, when necessary] to form expressions that equal 1, 2, 3, 4, 5, 6, 7, and 8. For example: (12 - 3 x 4) x 5678 = 0. We didn't ask for zero, but this is how you can get it. For a greater challenge, keep the numbers in order. This will give you a Mehadrin solution to the challenge, rather than just the mitzva itself. For Mehadrin min HaMehadrin, you can go beyond 8 up to 100 or wherever your interest and patients take you. If you need, use other math symbols in addition to the four basic ones. The main thing is to have fun and get your children and grandchildren involved too. [11] CHANUKA GELT: Challenge your Chanuka gelt intended recipients with this challenge. I want to give you two shekels. How can I do it with 8 coins? So too with 5, 10, 18 shekels - whatever you plan on giving. Make your children or grandchildren work a little for it. Remember, Chanuka fun is the goal - not frustration. So go easy when that is called for. 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 Help us bring Chanuka light & joy to people in need Make checks to "Chesed Fund" and send to: Chesed Fund Israel Center att. Menachem Persoff POB 37015 / Jerusalem 91370 Please assist emergency case of single mother about to be evicted from home due to unfortunate circumstances. Needs help to pay this month's rent to salvage situation. 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. Please call Sara Berelowitz at (02) 560-9104 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: ____________________________________ Schocketino Shabbat Take-Home Prices are per portion - Minimum order - 4 portions per item Appetizers Sweet & sour meatballs 14nis Stuffed peppers 14nis Gefilte fish 10nis Grilled fillet of salmon 18nis Potato/mushroom blintzes 8nis Stuffed cabbage 14nis Main Courses Honey mustard turkey 18nis Corned beef 28nis Brisket Italian Style 25nis BBQ chicken 14nis Chicken in fruit sauce 14nis Shnitzel 12nis Salads Coleslaw 5nis Potato salad 5nis Cucumber salad 5nis Cherry tomato salad 6nis Sun-dried tomato pasta salad 5nis Quinoa/wheat salad 6nis Side dishes Sweet noodle kugel 5nis Potato kugel 5nis Yerushalmi kugel 5nis Rice with mushrooms & onions 5nis Herbal garlic potatoes 5nis Zuchini in tomato sauce 5nis Stir fried vegetables 6nis Tzimmes 5nis Shabbat orders must be placed by Wed. 9pm with Chaim 052-855-1538 Pickup - Friday at the Israel Center 10:30-12:00 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 Travel Desk 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. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-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 Travel Deal Israel in cooperation with the Israel Center NOW offers you a dedicated phone number, (02) 999-6035 with daily service: Sunday 9am - 6pm, Monday-Thursday, 9am - 11pm and Friday, 9am until noon When our offices are closed, callers will be able to leave messages that will be recorded as being via the Travel Desk of the Israel Center. TRAVEL DEAL - www.traveldealisrael.com LAST CALL - Shabbaton - Shabbat Parshat Vayeishev - Nov 26-27 -(the Shabbat before Chanuka) Our Two Special Shabbat Guests; Rabbi Jeff Bienenfeld and Rabbi Chanoch Yeres Friday night treat: Carlebach Kabbalat Shabbat with Chazan Binyamin Munk and the Yerushalayim Machon for Chazanut Choir directed by Yisrael Munk 250nis members 300NISnon-members Registration is in full swing - don't miss out Call Ita Rochel at 560-9125 or drop by Come join us for a Wonderful Winter Vacation at The Dan Panorama in Eilat SUN-THU, January 23-27, '11 - 5 marvelous days, 4 fabulous nights With our own distinguished Scholar-in-Residence Rabbi Dr. Tzvi Hersh Weinreb 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, musical programs, evening entertainment, audio visual presentations - all with outstanding personalities. 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. 425nis per night per person - double occupancy, 4th night - only 345nis per person, Single supplement available, Children 2-12: 212NIS per night The above is the early bird rate until Chanuka, Transportation to and from Eilat at additional cost Bonus: guided tour in English to Timna Park for only 30nis per person 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! Israel Museum - Golden Experience ReNEWed Museum Wednesday, December 15th, 10:00am to 1:00pm An excellent guided tour of some sections of the new museum followed by coffee and cake 50NIS members 60nis non-members - Call Naomi at the Travel Desk 560-9110 or 050-725-8392 Shulamit's tiyulim are always treats; come! you will surely enjoy her delicious sweets Private showing of a magnificent Judaica Collection - Chanukiyot and many more treasured works of art lovingly gathered from all over the world during a period of many years Hear the fascinating and intriguing stories behind this amazing collection Sunday, November 28, Limit: 25 participants Donation 75NIS - Coffee & Cake Proceeds of the evening will go towards the purchase of Tefillin for needy Bar Mitzva boys connected with the OU Israel Center Projects Shulamit will lead the participants on a short walk to our special secret destination Call Naomi at the Travel Desk 560-9110 or 050-725-8392 BOOKED - CHANUKA ON BUS 99 guided with exclusive Jewish content by our charming Ruth Cohn Monday, December 6th, From 11:00am 1:00pm Join us on a double decker bus (we have the whole bus to ourselves) to circle our city of Jerusalem We will cruise around more than 25 historical, educational, beautiful, and inspiring sites in our eternal holy city with breathtaking views, fascinating architecture, and a great diversity of neighborhoods like nowhere in the world. Because we have the whole bus, we will also have one off-the-bus visit Adults: 55NIS, Children: 45NIS Register ASAP with 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! Agnon House and Old Talpiot with Nachman Kupietzky Chanuka, Tuesday, December 7th 9:00am to noon Walk through the old Talpiot neighborhood stopping at the Eliezer Ben Yehuda House. We will also see the grove where Agnon's shtiebel was located, and is today, the Sephardic Synagogue. Continuing on to the W.W. I British cemetery and Agnon's Tiferet Yisroel Synagogue. The tiyul will conclude with a tour of the Agnon House 36NIS members / 45NIS non-mem - Call Naomi to reserve your place (02) 560-9110 or 050-725-8392 Please save these dates Sunday, December 19th - Yad Vashem and Thursday, December 30th - Stalagmite Caves - Further details in the next issue of Torah Tidbits You can pre-register with Naomi at the Travel Desk 560-9110 or 050-725-8392 Herzl Museum - Wednesday, December 22 9:30am to 1:30pm A state-of-the-art experiential Center, an audio visual encounter with Theodore Binyamin Ze'ev Herzl - learn about his outlook on the connection of the Jewish people to the Land of Israel and the character of the Jewish State. Followed by a visit to Yad Sarah, the the world famous center for lending all types of medical equipment, which may be borrowed rather than purchased by anyone. A section of the building is set up as an apartment, where the rooms enable people with various limitations to function with the aid of many clever and helpful gadgets and items, which allow people to continue living at home. Dignitaries from all over the world have come to visit Yad Sarah to learn how to emulate this amazing organization, which is staffed almost completely by volunteers in its branches all over Israel. The visit includes a dairy mehadrin lunch 60nis/members/70nisnon-members Call 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! Travel Deal Israel Specials - exclusively thru Travel Deal Inbal Jerusalem: Nov. 27th to Dec. 3rd, Special rates for 2-night stay - Free entrance to new hotel spa Ramada Jerusalem: Winter promo dates Dec. 12-20 and Jan. 2-31 Rimonim hotel specials Chanuka at the Rimonim Optima Tower - 2 children free and free upgrade to Junior Suite! Rimonim Marina Club and Central Park in Eilat - 2nd night 50% off - midweek in November Rimonim Safed - midweek - Nov. and Dec. Book 2 nights at a special low rate and get one dinner FREE per person! Rimonim J'lem - Nov 21-26, Dec 1-10 - Book on special low rate including Dinner FREE (02) 999-6035 res@traveldealisrael.com Check out our web site and BOOK NOW for discounted rates! www.traveldealisrael.com Call NOW for Chanuka deals throughout the country! The Back Page of TT932 The Avrom Silver Jerusalem College for Adults and OU Israel's Project YEDID are the educational components of the Seymour J. Abrams Orthodox Union Jerusalem World Center and include the classes & lectures of the OU Israel Center - Rabbi Sholom Gold, Dean - Phil Chernofsky, Educational director "Regular" IC classes & lectures - 25nis members, 30nis non-members. 5nis maintenance fee for life members. Special rates for mornings with two or more shiurim: 40nis members, 50nis non-members. 10nis for life members. Yearly membership 360NIS couple, 275NIS single. Life membership, call us. Programs of the Center are partially funded by the Jewish Agency for Israel, No one will be turned away for inability to pay. Yom R'vi'i 17 Kislev - WED November 24th 9:00am Sefer bamidbar Dr. Avivah Gottlieb Zornberg 9:20am Contemporary Halachic Issues Rabbi Macy Gordon - Topic: Pluralism in Orthodoxy 9:45am Parshat Vayeishev with Reuven Wolfeld Topic: "Hashem will fix it" 10:45am Parshat HaShavua R' Yosef Wolicki 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Rabbi Aharon Adler - "The Mishna Related to Chanuka" various MINI-Shiur/Divrei Torah while you fold 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi 7:30pm Wednesday, November 24th 112mins - no charge Special video screening for your listening pleasure: Carreras, Domingo, Pavarotti with Mehta The Three Tenors in Concert 1994 L'Ayla Learning program for women Chanuka-time Special Programs WED Nov 24 - LEIL IYUN 8:00pm - Rabbi Yitzchak Breitowitz - The Story of Chanuka: Why Chazal decided to turn the Story into a Holiday 9:00pm - Rebbitzen Blime Birnbaum - Bringing the Simcha of the Chanukat Habayit into our Lives 35nis for the evening Yom Chamishi 18 Kislev - THU November 25th 9:00am Exercise Class for Women 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold New lecture series on Thursday mornings, 10:00am - Rabbi Aharon Ziegler will be exploring the world of Rabbinic Responsa with a special focus on the halachic decisions and practices of HaRav Yosef Dov Soloveitchik zt"l This week: What the Rav says about Thanksgiving Folders are invited to the shiur - a table will be provided for your continued folding Attendees are invited to join the Torah Tidbits folders before and/or after Rabbi Ziegler's shiur 1:30pm Verna's knitting group in the Library - she's back! (and engaged!) 4:30pm WOW Wonders of HaShem's World - NEW series to help children appreciate the wonderful world we live in! call 054 756 6532 8:00pm Thursday, November 25th 8:00pm - No charge - The Joy Club with Rabbi Zelig Pliskin Yom Shishi 19 Kislev - FRI November 26th 8:30am (to 9:45am) Kollel Yom Shishi - OU Israel Center and Yeshiva University's RIETS Israel Kollel presents an in-depth shiur B'iyun in Masechet Makkot by HaRav Eliav Silverman, Shoel U'meishiv of the RIETS Israel Kollel - Friday mornings - Coffee and cake will be served (for further details contact Menachem Persoff (02) 560-9105, menp@017.net.il 11:00am RCA Daf Yomi Leil Shabbat - November 26th Shabbaton Participants: Have a great Shabbat Others in walking distance are invited to join us for davening and shiurim 4:00pm Candle lighting for Shabbaton participants 4:10pm Mincha followed by a Musical Kabbalat Shabbat with Chazan Binyamin Munk and the Yerushalayim Machon for Chazanut Choir directed by Yisrael Munk 8:45pm (estimated) Making Miracles Happen - Shiur by Rabbi Jeff Bienenfeld - Oneg Shabbat Shabbat day 20 Kislev - November 27th 7:30am Pre-davening mini-shiur on Chanuka brachot & davening with Phil 8:00am Shacharit, Torah reading, Drasha by Rabbi Bienenfeld, Musaf 11:30am (est.) Rambam's Secret Message of Chanuka - Shiur by Rabbi Chanoch Yeres 12:30pm Mincha Gedola 3:00pm When did Chanuka candle lighting begin... and why - Shiur by Rabbi Bienenfeld 4:00pm Mincha (for those who haven't davened yet) 4:00pm Halachic review and Chanuka Q&A - refreshments 5:05pm Maariv (Shabbat out - 5:15pm) Havdala 6:00pm Miami Experience Video of a 1992 concert of Miami Boys' Choir Motza'ei Shabbat Parshat Vayeishev - November 27th 8:00pm regular fees Chanuka: The Endless Miracle of Our Time; Shiur by Rabbi Ephraim Sprecher Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am SUN/TUE/THU Rabbi Jeff Bienenfeld - Brachot - 4th perek 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) Tu/W Hilchot Shabbat - Rabbi Chaim Sendic 4:30pm Gemara Kesuvos with Rabbi Hillel Ruvell not TUE 5:30pm Maariv following Rabbi Ruvell's shiur. Cheshvan, Kislev, Tevet, Sh'vat Please note: Because of Chanuka, Rabbi Sendic is giving shiur this week only on Tuesday. Rabbi Ruvell is giving shiur on Sunday and Monday. Maariv will take place on Sunday and Monday. Yom Rishon 21 Kislev - SUN November 28th PRE-CHANUKA GIFTS FAIR at the Israel Center - Sunday before Chanuka, November 28th 10am to 6:00pm Books for all ages; baby clothes; toys; Judaica; gift items; decorative canes; jewelry; wine, oil, other Yesha items; baking supplies and ingredients, Cookie Creations, modest swimwear, the "Hug Me". women's headwear The Cafe downstairs will be open throughout the fair - For further details, call 560-9125 L'ayla - Chanuka Time Special Programs SUN Nov 28 YOM IYUN The Greek Within 9:15am - Refreshments 9:30am R. Jonathan Rosenblum (Int'l acclaimed columnist and author) - Identifying and Overcoming the Greek Mindset (plus Q&A) 11:00am - Mrs. Riva Pomerantz (popular novelist and journalist) - Write or Wrong? - Using Literature to confront Secular Influences in our Communities and Homes (plus Q&A) 40NIS for the morning - babysitting available (Please reserve your place) 9:30am Let's Study Chumash - Tonia Frohwein (for women) 10:30am 'While on my journey I told a story'... Rabbi Nachman's Stories - New series with Golda Warhaftig women 12:00pm Hebrew for Beginners Learn to read and converse in Hebrew and feel more comfortable when you daven. Starting anew Given by Haya Graus with Cecily Davis 10nis per session 12:30pm Life: A fantastic adventure - Alan Romm 2:00pm Rabbi Ephraim Sprecher (November 28th) - The Messianic Message of Yaakov's Heavenly Wrestling Match 5:20pm Pri Chadash Women's Writing Workshop (2 hrs) - Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410) 7:30pm The Book of Nechemya with Rabbi Mordechai Machlis 8:30pm Special pre-Chanuka shiur - Did the Chashmona'im contest or continue the Davidic Dynasty - Answers according to Rambam, Ramban, Rav Kook, Rav Soloveitchik...Shiur by Rabbi Dr. Joseph C. Klausner/Yedidyahu Yom Sheini Rosh 22 Kislev - MON November 29th N'SHEI LIBRARY: 10:00-12:30 MOMMY & BABY MUSIC CLASSES with Jackie - 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 9:15am Excursions into the Book of Shoftim - Pearl Borow 10:30am After 9 years of Rambam's Principles, we are pleased to announce a new series: Pirkei Avot - Rabbi Zev Leff 11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524 11:35am Monday, Nov. 29th - "Who's Who & What's What" Israeli Orthodox communities: 70 faces of the Chassidic world: American, Chassidic and Ba'al T'shuva friendly- The story and history of Boston chassidut with Gabriella Licsko researcher 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents...VIDEO in the LIBRARY: Rabbi Chaim Eisen "Chanuka's Message: Kindling the Lights of Creativity" Women's Beit Midrash 2:00pm "Bring on the Blessings" - Pearl Borow 3:00pm Mishna, Mitzvot, and More - Phil Chernofsky 7:30pm Sefer bamidbar Dr. Avivah Gottlieb Zornberg 7:30pm NEW CLASS with Rabbi Francis Nataf: - Lesser known Tanach personalities (Special deal for both Rabbi Nataf's and Rabbi Assis's classes: 35/40nis) 8:30pm Rabbi Dr. Elie Assis, a senior lecturer of Tanach at Bar Ilan: The Book of Melachim (in Hebrew) Contact Sam Finkel 052-469-1263 MASK - J'lem Chapter at the Israel Center - maskjerusalem.cjb.net 050 754 2717 NEXT MEETING: Monday, Nov. 29, 7:30-9:30pm with Dr. Judy Belsky Yom Sh'lishi 23 Kislev - TUE November 30th 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 Rabbi Aharon Adler - Torah of Eretz Yisrael This shiur is sponsored by Daphne Kaufman in memory of her father Yaakov ben Yitzchak Halevi z"l 10:15am Rabbi Sholom Gold - Parshat HaShavua 11:20am Esther Sutton's new inspirational series for women - Becoming Non-Mechanical Jews 11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum - The Revival at Yavne: The Age of Rabban Gamliel (cont) 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents...VIDEO in the LIBRARY: Rabbi Chaim Brovender and Rabbi Berel Wein "Thoughts at Chanuka on the Miracle of Am Yisrael" 1:00pm Writing as self-discovery (women only) Exploring the stories of your life - Esther Sutton l"L'ayla Learning program for women: (Sun AM, Wed. evenings) and TUE 7:15pm A deeper study of Ramban on Torah - Rabbi Meir Triebitz 8:30pm Parsha through the Eyes of the Meforshim: An analysis and comparison of Parshanei HaMikra - Rabbi Yonatan Kolatch Tuesday evening, November 30th - ve of Erev Chanuka 8:00pm An Evening of Delightful Dedication Devoted to Chanuka Rabbanit Pearl Borow will enhance us with a D'var Torah. Ofer Goren, one of Israel's greatest mimes will amaze and inspire you with the religious, spiritual themes in his wordless performance Pre-Chanuka Music Festival featuring Avi Kunstler's outstanding presentation Special Refreshments - Admission - only 25nis per person Yom R'vi'i 24 Kislev - WED December 1st 9:00am Sefer bamidbar Dr. Avivah Gottlieb Zornberg 9:20am Contemporary Halachic Issues Rabbi Macy Gordon - Topic: Pluralism in Orthodoxy 9:45am Parshat Vayeishev with Reuven Wolfeld Topic 10:45am Parshat HaShavua R' Yosef Wolicki 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Rabbi Zev Leff- "About the Chanuka Miracles" various MINI-Shiur/Divrei Torah while you fold 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI - Because of Chanuka, first hour only Please note: Because of candle lighting, the Center will close on Wednesday and Thursday at 4:00pm (and will reopen at 7:15pm). Please arrange for Torah Tidbits pick-ups accordingly (call 0505-772-111) 7:30pm MovieTime at the Center - Double Feature - All ages - Lights and an animated feature film to be announced Yom Chamishi 25 Kislev - THU December 2nd 9:00am Exercise Class for Women Thursday, December 9th - ZOT CHANUKA 10am L'Ayla presents...Rebbetzin TAP & friends for mothers and young daughters A Song & Dance Adventure, Seating first come, first served, 25NIS per person 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold New lecture series on Thursday mornings, 10:00am - Rabbi Aharon Ziegler will be exploring the world of Rabbinic Responsa with a special focus on the halachic decisions and practices of HaRav Yosef Dov Soloveitchik zt"l Folders are invited to the shiur - a table will be provided for your continued folding Attendees are invited to join the Torah Tidbits folders before and/or after Rabbi Ziegler's shiur 1:30pm Verna's knitting group in the Library - she's back! (and engaged!) Yom Shishi 26 Kislev - FRI December 3rd 8:30am (to 9:45am) Kollel Yom Shishi 11:00am RCA Daf Yomi 12:00 noon - Mincha Gedola for Erev Shabbat Chanuka UPCOMING... Mother-Daughter Bat Mitzva Class at the Israel Center Now forming - Call Pearl Borow for more details (02) 671-3567 WOW - THE WONDERS OF HASHEM'S WORLD! A fun WOW! series to help children appreciate the wonderful world we live in! For English-speaking kids, ages 5 to 9 Join us for any or all meetings in this intriguing series on Thursdays, Dec. 16,23,30 from 4:30-5:30pm Call us for the "easy drop-off" option, 25nis per child for each meeting, Sibling discounts available. UNDER THE SEA and WATER WATER EVERYWHERE Under the sea, that's where we'll be... Exploring lots of fish, together you and me! With crafts and games to help us appreciate the underwater world that Hashem did create. Plus projects to conserve our limited water supply and pray for rain over Eretz Yisrael from up high! Kids love WOW! with Mrs. Fonda Weiss! Pre-Registration required: To guarantee space and supplies for your child, call 054-7566532 or peak4kids@gmail.com Bonus: Kids participating in at least 5 WOW! meetings will be invited to make a personalized WOW! T-shirt (valued at 50nis) WOW! sponsored by PEAK (a Place for Expression & Action for Kids) ARTS & CRAFTS Chanuka Chagiga for MOTHERS & DAUGHTERS! Wednesday, December 8th - 1:00-3:00pm at the OU Israel Center Design and create a beautiful piece of mosaic pottery... in a festive atmosphere with refreshments, music, games and other entertainment to celebrate Chanuka! Pre-registration required, Please call Mrs. Fonda Weiss at 054-756-6532 for further details and to register Jewish Genealogy course beginning Dec. 12 - Call 02-651 0090 x 2 for details Chanuka Review This will be a combination of a halachic review, practical suggestions, useful information, and more. Do not take anything written here as "the last word"; if you have any doubts, check things out with your Rav. GENERAL POINTERS: In general, one should prepare his Chanukiya during the afternoon so that there will not be a delay in lighting at the proper time. This is especially so on Friday, Erev Shabbat-Chanuka because things get kind of hectic as Shabbat approaches. (And especially not so for Motza'ei Shabbat lighting). Some have the custom of "loading" the Chanukiya in the morning for the evening (this goes for every day - except Shabbat, of course). This not only serves the practical purpose of being ready to light on time without undue delay, but it also commemorates the practice in the Beit HaMikdash called Hatavat HaNeirot, whereby the Kohen (Gadol) tended the Menora and prepared it in the morning for kindling in the late, late afternoon. Since our lighting on Chanuka directly commemorates the lighting of the Menora in the Beit HaMikdash, this suggestion provides a nice "added touch" to the mitzva and symbolism of Chanuka lighting. AL HANISIM is added to every Amida and Birkat HaMazon throughout Chanuka. (There is no reference to Chanuka in Bracha Mei'ein Shalosh.) Forgetting AL HANISIM does NOT invalidate either the Amida or Birkat HaMazon. That means that neither is to be repeated because AL HANISIM was omitted. However, if one realizes the omission before the end of the Amida, AL HANISIM can be said right before YIHYU L'RATZON, with the modified intro below. In Birkat HaMazon, an omitted AL HANISIM becomes a HARACHAMAN, right before HARA- CHAMAN HU Y'ZAKEINU, as follows (there are variant texts for this)... HARACHAMAN, HU YAASE LANU NISSIM V'NIFLAOT KAASHER ASA LAAVOTEINU BAYAMIM HAHEIM BA'ZMAN HAZEH, BIMEI MATITYAHU... POINT Brachot (including Shechyanu) should be recited BEFORE beginning to light the candles. This complies with the general rule for Brachot of Mitzva, that they be recited immediately before performance of the mitzva, if possible. This means, that even on the eighth night, don't start lighting the candles until you finish both brachot. POINT Opinions differ, but a common practice is to place the first candle (or oil cup) in the right side of the Chanukiya. If one lights at the doorpost, then the first candle should be closest to the doorpost, even if it is the left side of the Chanukiya. From the second night on, the custom (one of the customs) is to "load" the Chanukiya from right to left, but to light it, left to right. At the doorpost, one loads it from the doorpost out, and lights it starting with the candle closest to the doorpost. Loading and lighting direction is not crucial to the performance of the mitzva, but there are reasons for the various practices. POINT The essential performance of the mitzva of Chanuka Lights is the lighting of a single candle each night, and the custom that we follow of increasing the number of candles each night is considered HIDUR MITZVA (enhancement of the mitzva). One practice that has developed because of this, is to begin reciting HANEIROT HALALU after the first candle is lit, while lighting the others. Alternatively, one can wait until the lighting is done to say HANEIROT HALALU. POINT One should not just light the Chanuka candles and then go on to business as usual, but rather one should look at the candles for a while, ponder G-d's miracles, spend some time with the family talking about the message of Chanuka and how it relates to our time, play a little dreidel, sing a song or two, have a snack, have some Chanuka fun. POINT It is recommended to learn some Torah, share a Dvar Torah, have a family shiur, or something like that, right after candle lighting (or sometime in the evening). The decrees of the Greeks included a ban on learning Torah. Our celebration of Chanuka marks our freedom from Greek oppression, including the ability to learn Torah in public without fear. So let's do just that! POINT Notice on the "Chanuka Candle Lighting" page that the word SHEL in the first bracha is in parentheses. There is a dispute as to whether the bracha ends NER SHEL CHANUKA or NER CHANUKA. One should follow his own (or family) minhag, if you have one. If not, ask your Rav which wording you should use. (A third opinion is to combine the words with L'HADLIK NER SHEL'CHANUKA. Indoor/Outdoor The original place for lighting and displaying of the Chanukiya was outdoors at the entrance to one's courtyard or home. Over many generations in exile, where lighting outdoors was inconvenient to say the least, and often dangerous, the practice evolved to light indoors. In some circumstances, the lighting was to be done at a window, so that the candles would be visible to passersby in the street. In other cases, the Chanuka lights were lit in a conspicuous location for the attention of the members of the household, especially when it was dangerous to light at the window. Many people who have come to Israel, still light inside, at the window, as they had been doing in their countries of origin. Others have gone back to the original practice of lighting outdoors, which is common in Israel - especially in Jerusalem. If you are considering changing any aspect of your Chanuka candle lighting routine, (candle to oil or vice versa, sunset to stars-out or vice versa, indoors to outdoors or vice versa, window to door or vice versa, each family member to one for the family or vice versa...), you should consult a Rav. AGAIN - These pages should be considered a review of some - but not all - of the many Chanuka topics. Even when we've presented more than one opinion, there might be others that we haven't mentioned. We've said it often, but we repeat, it is best to consult your Rav to clear up any doubts you might have. Candle lighting The following applies to Wednesday, December 1st, the first candle; Thursday the 2nd, Sunday, Monday, Tuesday, and Wednesday - December 5,6,7,8. In other words, the six nights of Chanuka that are not Erev Shabbat or Motza"Sh. WHEN: There are two practices as to when is the ideal time to light Chanuka lights during the week (i.e. except for Friday and Motza'ei Shabbat, when different factors affect the timing, as we will soon present). Minhag Yerushalayim (which many, but not everyone follows) is to light with the setting of the sun. For this year (5771) we recommend using 4:40pm (J'lem) for each of these nights. (That time is within 10 seconds of the exact time of sunset taking elevation into account.) Remember that this timing needs to be slightly adjusted for other locations. The other opinion (that of "the rest of the world") is to light when the "light of the sun has left the sky", i.e. Stars-Out a.k.a. Tzeit HaKochavim). Remember that there are different opinions as to when Stars-Out occurs. Except for Motza'ei Shabbat, most people will use an early-ish Stars-Out time, in order to be closer to the sunset, and because of Z'RIZIM MAKDIMIM, people who are enthusiastic about doing mitzvot, do them "right away". 4:55-5:00pm will work for this early Stars-Out time this Chanuka (except for Erev Shabbat & Motza"Sh). Those who light with Stars-Out should light right after Maariv, unless they have a fixed time later in the evening for davening, in which case they can light before. Those who light with sunset should daven Maariv at the appropriate time, obviously after lighting candles. Candles must burn at least a half hour after stars-out. This was the original time period after dark that people were still around outdoors and defined the PIRSUMEI NISA aspect of the mitzva. Although in our day, people are out later than this time, the halacha only requires the half hour after stars-out. However, it is recommended that one use longer candles or more oil to extend this time (a bit), in recognition of the expansion of the current-day Pirsumei Nisa time-frame. (Since Rabbeinu Tam's Stars-Out is 5:52pm during Chanuka week (this year), one might try to have his Chanuka lights burn at least until 6:25-ish. This is not a requirement, but it does acknowledge the different opinions concerning Stars-Out. Treat this as an off-the-record suggestion, especially in light of the reality that the Pirsumei Nisa time is later into the night than it was in the time of the Gemara.) Anyone who lights later than 5:15pm during the week, needs candles or oil to last at least a half hour - preferable longer. Friday, December 3rd It is preferable to daven Mincha before lighting Chanuka candles, but one should not miss out on a minyan to daven before lighting. The Israel Center has a Mincha minyan at 12:00 noon on the Friday Erev Shabbat Chanuka to facilitate this. Chanuka candles should be lit BEFORE Shabbat candles - even if different people are lighting each. Count on 5-10 minutes before the posted Shabbat lighting time; adjust according to your household's experience. Save Ma'oz Tzur for the Shabbat table - it saves some time and helps bring Chanuka to Shabbat Chanuka. * In Jerusalem, some follow the practice of delaying Shabbat candle lighting for 20 minutes (4:19pm instead of the scheduled 3:59pm) and lighting Chanuka candles right before Shabbat candles. ** For Maale Adumim and Petach Tikva, for those who generally light Shabbat candles at the Jerusalem time, they can delay 15 minutes, since their sunsets are about 5 minutes earlier than Jerusalem's. Places whose Shabbat candle lighting times are 18-22 minutes before sunset, should keep to their posted times. Care should be taken when lighting early (as on Friday, but even during the week for a variety of reasons) to... [1] Never light before PLAG mincha - use 3:33pm as the red line; it works for the whole Chanuka this year, anywhere in Israel. Outside of Israel, the times are most likely to be different. [2] Make sure the candles are long/fat enough - or that there is sufficient oil - to last the required amount of time after stars-out, and then some. They should last at least until 5:45pm (using the later Shabbat-out time of 5:15pm as TZEIT), but preferably somewhat longer (as mentioned above). last. Motza"Sh, December 4th Candles for Motza'ei Shabbat should be set up from before Shabbat so as not to delay the Chanuka candle lighting any more than necessitated by Shabbat. Many shuls will daven Maariv on Motza'ei Shabbat Chanuka earlier than usual (13-17 minutes after sunset is an acceptable Tzeit HaKochavim time for the reciting of the Sh'ma - even though Shabbat is not over yet). This allows people to get home closer to "right after Shabbat" and maximize the time that Chanuka candles will be lit during their "prime time". OBVIOUSLY, one cannot light Chanuka candles - or even set them up - before Shabbat is out. But by having set up for Motza"sh on Friday, and by davening Maariv a little earlier, and by hurrying home, unnecessary delay can be avoided and the prime time for candles can be maximized. On the note of setting up on Friday for Motza"Sh lighting too: Since on Friday we will light three candles, and we need four for Motza"Sh, you can load candles from the other end of the Chanukiya and have them waiting for Motza"Sh. Have your matches and helper candles ready too. Which goes first? Havdala or Chanuka candles. This is a topic that bears yearly review because of how fuzzy our memories can sometimes be. Two Mitzvot to Perform - Havdala and Chanuka candles. By the rule of TADIR (that which is more frequent should be done first), havdala should be said first. And by logic, one should "finish" with Shabbat and then light candles for the next day of Chanuka, which is Sat. night / Sunday. Many authorities hold that on Motza'ei Shabbat, one should say havdala first and then light Chanuka candles. This opinion is followed by the majority of Chanuka-candle-lighting Jews all over the world. The Maharal (among others) is vehement in his insistence that we cannot possibly consider doing something so "weekday-ish" as lighting candles, unless we have first said havdala. He rejects any contrary arguments. ON THE OTHER HAND... there is a strong argument for lighting Chanuka candles before havdala. First of all, Shabbat is over when it is 5:15pm (to use Jerusalem time as an example - substitute your location's Shabbat out time) AND one has said Havdala in davening (ATA CHONANTANU in the Maariv Amida) OR at least said BARUCH HAMAVDIL BEIN KODESH L'CHOL. The Havdala with wine, spices, candle, is NOT what ends Shabbat - it is what honors the departing Shabbat (and permits eating and drinking). Even so, havdala should go first, except for one very important factor: The prime time (and according to some opinions, the only time) for Chanuka candles is ticking away - namely, the first half-hour after dark. We cannot, of course, light Chanuka candles when it is still Shabbat. But we should maximize the portion of time of the "half-hour after" once we are allowed to light. Havdala will wait; Chanuka candles will not. Therefore, the OTHER opinion is that Chanuka candles go first and then havdala. Remember: Shabbat must be over - both with time and havdala words - before one may light Chanuka candles. And this procedure comes with the additional reminder not to use the Chanuka candles for havdala (or even to light the havdala candle from one of the Chanuka candle), since one may not benefit from the Chanuka lights, and the bracha in havdala is specifically upon using the light (hence the examining of fingernails, etc.). Chanuka candles first is the opinion of the Vilna Gaon and many others, and is Minhag Yerushalayim. (Remember that not everyone in Yerushalayim follows the practices known as Minhag Yerushalayim and some people elsewhere do.) This dispute is one of the few in halacha that is resolved: "Whichever opinion you follow, you have performed correctly". Either procedure may be followed. Family and community custom should play a deciding role in this issue. Again, a Rav should be consulted, especially if one is considering a change of his/her practice. Some add that those who light outdoors should follow the custom of lighting before havdala. Those who light indoors can take their pick. Remember: Shabbat is paramount. In case of doubt as to whether Shabbat is being encroached upon, one should NOT light Chanuka candles yet. It must be DEFINITELY after Shabbat before lighting. But one should not unnecessarily delay the fulfillment of the mitzva of Chanuka candles. A note for Rabeinu Tam people: Those who end Shabbat throughout the year 72 minutes after sunset and consider it to be the correct halachic time, must keep it on Motza'ei Shabbat Chanuka, even though it means losing "prime time" for Chanuka candles. Those who hold Rabeinu Tam as a CHUMRA (a strict measure, but consider the earlier time as halachic), may end Shabbat earlier on Motza'Sh Chanuka, in order to fulfill the mitzva of Chanuka candles at their better time. Check this out with your Rav if you are not sure what to do. In shul, by the way, it is the universal practice to light Chanuka candles before saying havdala, this to maximize Pirsumei Nisa in a situation where everyone present will be leaving for home shortly. At home, people will still be there for the Chanuka candles, so there is no need to light before havdala (according to those who follow the first opinion). A nice touch! Those who say havdala first can light the Shamash for the Chanuka candles with the havdala candle before extinguishing it, thus dovetailing two mitzvot. Those who follow the second opinion can light the havdala candle from the Shamash (not one of the Chanuka candles), thereby dovetailing one mitzva into another. On Motza'ei Shabbat, when we light after Stars-Out, it is sufficient for the candles to burn for half an hour. Still, it is preferable that they last longer. This has to do with the fact that in our time, people are out in the streets later than in times past and Pirsumei Nisa (publicizing the miracle) applies later than the original "half-hour after stars-out". More on timing... If, because of one's work or travel schedule, one has to choose between lighting early or late, or between lighting early or appointing someone to light for you at the proper time, or between lighting late and appointing someone to light for you at the proper time - one should consult a Rav for a p'sak based on how early and how late, and any other relevant factors. Sometimes a less-than-perfect performance of a mitzva is a fine, acceptable "second best". Sometimes, not. Lighting Chanuka candles early or late is a poor second, at best (except when Shabbat insists on early or late, depending upon which end of Shabbat is at issue). Lighting early lacks an element of Pirsumei Nisa at the time of lighting - which is when the mitzva is performed - because a candle flame is not eye-catching during full daylight. Lighting late is not so good because of the time-period for Pirsumei Nisa from the days of the Gemara remains the optimum time (and some say the ONLY time) for the fulfillment of the mitzva. Although we follow other opinions, and basically allow lighting any time of the night, it is far less than ideal to light late. A "good" excuse makes it okay, but not great. One should consult a Rav especially for recurring situations, such as coming home late from work or school, and the like. Remember that having someone light for you is a valid alternative to your lighting for yourself, and sometimes it is even the preferred alternative. Ask your Rav. Other matters... Many shuls sing L'CHA DODI to the tune of MA'OZ TZUR on Shabbat Chanuka. And, of course, at the table, there are many Chanuka songs to add to your usual Friday night repertoire of Z'mirot and songs. Remember, although Chanuka does not require a SEUDAT MITZVA, any meal (especially, but not only, on Shabbat) with songs, stories, and relevant Divrei Torah becomes a special Chanuka Seuda. Full Hallel on all 8 days of Chanuka Chanuka Torah Reading Torah reading for Chanuka is from Parshat Naso, Bamidbar 7 (known as Parshat HaN'si'im) and the beginning of ch. 8. It is the portion of the Torah that tells of the dedication (CHANUKA) of the Mishkan during the time of Moshe Rabeinu and the generation that came out of Egypt. On Chanuka, we celebrate the rededication of the Beit HaMikdash during the time of the Chashmona'im - hence the choice of Torah reading. On "regular" days of Chanuka, one Torah is read from; three people are called to the Torah. On Rosh Chodesh (twodays, this year), two Torahs are read from; four Aliyot (3+1). On Shabbat Chanuka, two Torahs; 7 Aliyot plus Maftir - see further. First day of Chanuka THU 25 Kislev - December 2nd On each day of Chanuka, the portion of the Nasi (tribal leader) of the day will be read. On the first day, the reading starts with the introduction to Chanukat HaMizbei'ach (the dedication of the Mishkan) and continues to include the day one Nasi of Yehuda (Nachshon b. Aminadav). Specifically, for the first Aliya, we read the 11-pasuk intro with the allocation of wagons and oxen to the Levi families for carrying the parts of the dismantled Mishkan (except for K'hat, which carries the sacred vessels on shoulders). Some communities begin with the 6-pasuk portion of Birkat Kohanim which immediately preceeds parshat HaNesi'im. This is appropriate because the battles and dedication of the Second Beit HaMikdash, which we celebrate with Chanuka, was done by the Kohein family of Chashmona'im. The portion of each day's gifts from the Nesi'im is made up of 6 p'sukim, which are divided on the first day between the second and the third Aliyot. 2nd day of Chanuka FRI 26 Kislev - December 3rd The 6-pasuk portion of Netanel b. Tzu'ar of Yissachar is read. First half (3 p'sukim) for the Kohein, second half (3 p'ukim) for a Levi, and the full 6 p'sukim are repeated for the Yisrael. (In Chutz La'Aretz, instead of repeating day two, the 6 verses of day three are read for the third Aliya.) Shabbat Chanuka (3rd day) 27 Kislev - December 4th When Chanuka runs from Friday to Friday (10.13% of the time), Shabbat Chanuka is Vayeishev. In all other cases (71.43%, including this year), there is one Shabbat Chanuka and we read Parshat Mikeitz. This year, we read Parshat Mikeitz in the first Torah - 7 Aliyot, as usual for Shabbat. Then, in a second Torah, we read the 6-pasuk portion of Zevulun's Eliav b. Cheilon for the Maftir The Haftara, which is exactly the same as the one for Parshat B'haalot'cha, is from the book of Zecharia and includes the description of a vision of a golden Menora. It ends with a message that is as fresh today as it ever has been. "Not through armies and not through might , but through My (HaShem's) spirit... Yes, we need an army, and tanks and planes, etc. etc. But our ultimate and foolproof weapon against our enemies is the spirit of G-d which we are granted when we remain faithful to HaShem, keep His Torah and Mitzvot, and live by His values. 4th and 5th days SUN/MON 28 & 29 Kislev - December 5 & 6 One Torah - three people. First two Aliyot split the day's tribal leader's portion and the third Aliya rereads all 6 p'sukim of the day. (Outside of Israel, the 3rd Aliya is the next day's portion.) 6th and 7th days TUE/WED 30 Kislev, 1 Tevet - Dec. 7 & 8 2 days of Rosh Chodesh Tevet Two Torahs are used. In the first one we call three people to the Rosh Chodesh reading from Parshat Pinchas. In the second Torah, we read the portion of the tribal leader of the day. Total number of Aliyot is 4, as for every Rosh Chodesh (and Chol HaMoed). 8th day of Chanuka THU 2 Tevet - December 9th ZOT CHANUKA: First and second Aliyot split the Nasi's portion of the 8th day, Gamliel b. P'da- tzur of Menashe. For the third Aliya, we read the portions of days 9, 10, 11, and 12, and then the summary of the gifts from all twelve days, and then the first part of B'haalot'cha, the portion of the Menora. Chanuka Candle Lighting KAVANA: One should have in mind to fulfill the Rabbinic Mitzva (with Torah backing) of NER CHANUKA plus the HIDUR MITZVA of the extra candles (each night after the first). One should acknowledge G-d and thank Him for the Chanuka miracles in particular, and for all His miracles and kindnesses in general. (see hard copy or pdf for full Hebrew text) Shir shel Yom - Psalm of the Day - for Chanuka According to MINHAG YERUSHALAYIM (MY - mostly based on minhagim of the GR"A, brought to Eretz Yisrael by students and followers over 200 years ago), there is a special chapter of T'hilim said on each day of Chanuka (Ps.30) which preempts the regular Shir shel Yom. That is, except for Shabbat. Shabbat's perek, 92, is said on Shabbat Chanuka, not 30. The chapter for Rosh Chodesh (104) trumps that of Chanuka, and even that of Shabbat. The following chart covers all possible arrangements of Chanuka in our fixed calendar. For this year, 5771, use the row marked with the pointing finger. (see hard copy or pdf for full Hebrew text) T'hilim 30 is the introduction to P'sukei D'Zimra (or the bridge between Korbanot and P'sukei D'Zimra) and is said by some not only at the end of Shacharit on Chanuka, but also at the end of Maariv and/or at candle-lighting. (According to the GR"A, it is not said every day before BARUCH SHEAMAR) This year, we say it on THU, FRI, SUN, MON, and THU. Note: Many do not follow the One-Psalm-a-Day custom of MY. Some will add the Chanuka Psalm (and Rosh Chodesh Psalm) to the regular Psalm of the day. Note: If you do follow MY, after saying the "special" Psalm, in order to fulfill one aspect of ZACHOR ET YOM HASHABBAT L'KADSHO, say (and mean) the words: HAYOM HAYOM (PLONI) B'SHABBAT Otherwise it's missing for you. ### Chanuka Miscellany - Email received from Daily Halacha Congregation IKLF | Spring Valley, NY dailyhalacha@aol.com to subscribe If one is prepared to light at the proper time, but his wife is not ready, (or home yet), the psak of Rav Yaakov Kamenetsky and Rav Shmuel Wosner is that one should wait for his wife even if this means that he will not be able to light at the preferred time. (We learn this from the fact that expense for Ner Shabbos has priority over Ner Chanuka because of Sholom Bayis). Sefer Emes L'yaakov 677, Kovetz M'beis Levi Kislev 5757 ### The Gemara tells us that Adam HaRishon became alarmed as the days were getting shorter and the nights longer (remember, it was his first experience of the shortening of daylight). He thought that this was to be his punishment for eating of the tree that G-d had forbade him to. The Sun was dying and soon would come the time of perpetual night and the world would return to chaos and nothingness. He fasted an prayed for eight days. Then, as the days began to lengthen, he realized that it was the nature of things and he celebrated an 8-day festival in homage to G-d. This mid-winter festival, says the Gemara, was meant to be in honor of G-d, but subsequent generations perverted it to pagan worship. That's where the Gemara ends. We can confidently add that many generations later, the Jewish people once again instituted an 8-day festival at that time of the year when days are the shortest and they are just starting to lengthen. That festival, of course, is Chanuka, and it once again is dedicated - as Adam HaRishon wanted it to be - to G-d. We might add that Adam's festival celebrated a natural phenomenon and Chanuka celebrates G-d's miracles. But nature and miracles are two sides of the same coin. What we call nature are G-d's miracles that happen so often and so predictably, that we tend to take them for granted. But the perceptive individual sees G-d's hand in every display of the miraculous nature that He created. Put it this way: Sure it's a miracle that a one-day supply of oil lasted for eight days. But it is no less miraculous that olive oil burns at all. Try squeezing a lemon, put a wick in the resultant juice, and light the wick. No go. We need to acknowledge G-d for regular, plain, mundane olive oil, as well as for the wonderous miracle of Chanuka. ### NES GADOL HAYA PO, a great miracle happened here. We usually think in terms of the lighting of the Menora. But other Mikdash practices also resumed as a result of the Chanuka miracles. E.g., LECHEM PANIM. The blue phrases are Gimatriya Twins. ### The Hidden Gimatriya of NES GADOL HAYA PO equals the gimatriya of NOCHRI LO YIMSHOL