Special Features FOCUS ON PLAG This will be explained later, but first the facts. Earliest time on this Friday to light Shabbat candles, to say Kabbalat Shabbat, to make Kiddush, to begin the Shabbat meal (in Jerusalem) is 5:58:15, or maybe earlier, at 5:54:15, and possibly as late as 5:58:45. Suggestion: Consider 6:00pm as the earliest Shabbat timethis week. Some halachic times are based on a day running from dawn to stars out; others consider the day to be sunrise to sunset. The GR"A deadlines for Sh'ma and Shacharit, earliest Mincha, and PLAG Mincha are calculated from the sunrise-to-sunset day. Determination of sunrise and sunset in Jerusalem (and some other places) is complicatedby its elevation, which is more than 800m above sea level. The sun rises earlier and sets later as seen from a high evelation than from sea level - IF one has a view of the horizon at sea level. Some calendars and computer programs do not take Jerusalem's elevation into account when calculating halachic times; others do.The terms MISHOR (plain) and GOVA (height) are used to diffrentiate between the two methods. This is why PLAG mincha will differ from calendar to calendar. According to the experts in the field that I consulted, GOVA should be used for these calculations. An additional factor that complicates this matter in Jerusalem isthe fact that our eastern horizon is blocked by the Moav Hills, and our sunrise as seen from Jerusalem to the tops of Harei Moav is like MISHOR (sea level, plain). For sunset, on the other hand, Jerusalem's elevation is significant. THE SUPER MITZVA (and the opposite) EMOR is the K2 of the sedras, mitzva- wise. Its 63 mitzvot are second only to KI TEITZEI's 74. (K2 is the second tallest mountain in the world.) The second half (almost - 28) mitzvot of EMOR deal with the cycle of the Jewish year. The bulk of the first half deal with the sanctity of the kohanim (or in some way derive fromit). These mitzvot follow the multitude of mitzvot from last week's sedra that relate to the concept of the sanctity of the People of Israel. Even going back into Parshat ACHAREI, we see that mitzvot in general, and the specific kinds of mitzvot in the end of Acharei in particular (the forbidden relations), shape the holinessthat is the goal of the individual Jew and the Jewish Community. What began with the command to BE HOLY comes to a dramatic climax in the middle of EMOR with the command to sanctify G-d and the prohibition against desecrating His Name. There are different ways that Chilul HaShem is defined. The first can be summed up as follows: If all the mitzvot of K'doshim are meant to teach the Jew how to live a holy life as a Jew, then Kiddush HaShem teaches that we must - if called upon - be prepared to die as Jews. A classic example of this aspect of Chilul HaSheminvolves a Jew who is being forced at gunpoint to bow to an idol. The Jew is forbidden to bow, even if he will be killed if he doesn't. (Similarly, murder, immorality, and any mitzva in times of forced conversion.) Interestingly, a person who saves his life by violating idolatry is NOT held accountable for the act of idolatry. This is so because he has not violated of his own free will. However, he is culpable of the sin known as Chilul HaShem. (Furthermore, whereas idolatry could be punished by the small Sanhedrins of 23 judges,punishment for Chilul HaShem is in G-d's hands alone.) This is like jumping from the proverbial frying pan into the fire, since Chilul HaShem is more serious than even idol worship. In the laws of T'shuva, the Rambam divides sins into four categories. For the non- fulfillment of a positive command (except for Mila andKorban Pesach), the Rambam says that when a person sincerely repents, he is forgiven "on the spot". For violations of prohibitions (other than capital offenses), repentance "suspends" the sin, and the next Yom Kippur combines with the T'shuva to achieve atonement. For violations of capital offenses, says the Rambam, T'shuvaand Yom Kippur(s) suspend the effect of the sin and only trials and tribulations suffered during one's life can combine with the repentance and Yom Kippur to be completely forgiven. But, says the Rambam, if Chilul HaShem was involved, then T'shuva, Yom Kippur, and hardships can suspend the sin, but only death of the transgressor(if he is repentant) can grant the person atonement from Heaven. Our daily reminder of the obligation to give up one's life, if necessary, for the sanctification of G- d's name is found in the Sh'ma, with the command to love G-d B'CHOL NAF'SH'CHA, with all your soul - even if you will die. We might not look forward tobeing put to the test on this level of Kiddush HaShem, but our commitment to Torah and Mitzvot must be that strong that we are ready to give our lives for Kiddush HaShem. If this first aspect of Kiddush HaShem (and the opposite) involves dying to sanctify G-d, the other aspect relates to sanctifying His name on an everyday basis, by doing mitzvot and behaving in a special way that brings honor and respect to G-d and the Torah. (and not G-d forbid, behaving in such a way as to bring dishonorto Him and disgrace to His Torah).
A Mussar Message from Mitzvot In last week's Torah reading there were 79 mitzvot; this week there are 63. That's 142 mitzvot on two successive Shabbatot. (Only the 170 mitzvot over the three Shabbatot of R'ei, Sho'f'tim, Ki Teitzei outdoes Acharei-K'doshim-Emor, but the Vayikra trio often spans only two Shabbatot, requiring a Roger Maris asterisk - note: this term has become obsolete since Mark and Sammy passed 61. It would require too much chutzpa to use an asterisk for either of them - for one or the other tri-sedra set.) With so many mitzvot set before us, we have the opportuntity to make some important observations concerning the nature of mitzvot. Specifically, let us take a look at 16 mitzvot — 1 from Yitro, 1 from Mishpatim, and 14 from Emor. These 16 mitzvot neatly form 8 pairs, each pair consisting of a prohibition of Melacha and a command to abstain from Melacha. The 8 pairs relate to Shabbat, first and last days of Pesach, Shavuot, Rosh HaShana, Yom Kippur,first day of Sukkot, and Shmini Atzeret. Do not do XYZ. Abstain from XYZ. Sounds like the same thing. There are many other examples of this mitzva-pair phenomenon. Fast on Yom Kippur. Do not eat or drink on Yom Kippur. Leave the corner of your field uncut. Do not cut the corner of your field. And many more. Imagine that Shabbat was just a long list of prohibitions. No, no, no. Then, the main motivation for compliance with the demand of the Torah would be YIR'A, fear. Fear of G-d, fear of Heavens, for of sin, fear of punish ment. But with the positive mitzva of Tishbot, You shall rest (abstain from Melacha), or the Yom Tov equivalent of Mikra Kodesh, we have a totally different feeling about Shabbat and Chagim. Dayan I. Grunfeld in The Sabbath puts it this way: The various creative activities that make up the list of the 39 categories of Melacha are all gifts of G-d to the human being. Most people tend to take these gifts for granted. The Jew is commanded to take these gifts, abstain from them one day each week (and on Yom Tov,with differences), and "lay them at G-d's feet, so to speak, in homage to Him as Creator, Master of the Universe, and Bestower of the gifts. What a different feeling we (can) have in keeping Shabbat and the Chagim! To Yir'at HaShem we have added a higher form of motivation for doing mitzvot – AHAVAT HASHEM. We do not cook on Shabbat. Partially because it is forbidden. But partly because we appreciate the special status that we have as Remember to count the Omer EVEN if you are not saying a bracha. It's still a mitzva KOSHER KOLUMN This column is prepared by for Torah Tidbits from material contained in the email answers to Kashrut questions posed to the OU's Webbe Rebbe, and by information supplied by OU Kashrut Israel Ltd. - the OU's kashrut operation in Israel, headquartered in the Israel Center, 10 Struas Street, Jerusalem. Questions for this column'sconsideration should be sent by email to tt@ou.org or phoned in to (02) 500-3333. More on the HEB-ENG problems This is a continuation of this topic from last week's Kosher Kolumn. Every so often - too often - there is a descrepancy between the English and Hebrew kashrut information on products imported from the States (and elsewhere) into Israel. When you find an example of this, please let us know so that we can track down theproblem and see to it that it is corrected. Most often (but not always), the original labeling is correct and the Hebrew label is in error. The latest examples brought to our intention are President's Choice butter-flavored canola oil spray with an OUD, labeled parve in Hebrew. It is likely that the product is actuallydairy, not just made on dairy equipment. In either case, the Hebrew label is in error. Pepperidge Farm Hazel Nut cookies (could be a problem with other types, but we were alerted to Hazel Nut) are OUD (with dairy ingredients) and the Hebrew label says only OU. This is a half serious problem, since it does not claim thatthe product is parve. But you have to be careful anyway. One more. Last week we warned about Nestles Honey Nut Cheerios. This week it's Nestles Cini-Minis, another breakfast cereal (that can be a snack too). It is OUD in English, parve in Hebrew. Both the English and Hebrew on these packages (the Nestles-General Mills cereals)are part of the integral packaging. No labels. Potentially more confusing. Reading the ingredients reveals milk fat, so the question about the product is resolved. But the problem is not solved. Not until the English and Hebrew labels are in agreement. Also, one should realize that there are some ingredients that can bedairy, but the average kosher consumer cannot tell from their names. Not Quite Dairy... Because of the discussion in last week's Kosher Kolumn on food made on dairy equipment but without dairy ingredients, we've received requests to clarify the issue of what restrictions those foods have. Under discussion here is parve food cooked in a clean dairy pot. It may be eaten after a meat meal within the waiting time(6hrs, 3hrs, whatever is you custom). It may even be eaten at a meat meal, on meat plates, even hot, with meat cutlery - but not together with meat. This is the case if the pot was used for milk within the previous 24 hours of its use for the parve food. If more time elapsed since the pot's use for dairy, the rules arelighter still. Remember, however, that products with an OUD should be considered actual dairy, unless you know from up-to-date reliable sources that the product is actually parve. Then, and only then, can you treat the product as "not quite dairy", as above. Cheers! Statements in last week's Kolumn about certain liquors were met with strong protests from some individuals fond of the golden liquids. Allow me to clarify the issue. At this moment, only one of several kashrut issues concerning liquor is being presented. Some liquor - not all - is aged in sherry or port casks. These arewooden barrels that have had non-kosher wines in them for years, and the insides of the barrels have absorbed some of the wine. The purpose of aging the liquor in these casks is to allow the liquor to pick up a flavor from the cask. Some authorities allow these liquors because there is bitul (nullification) of the wine.The OU's policy is not to approve liquor that was aged in wine casks. Remember that there are other potential kashrut problems with liquor. All kinds of additives need to be questioned. And there is also a practice of some companies, for some whiskeys, that actual wine is added to the liquor to reduce the rate of taxation on the product (hard liquor is taxed at a much higher rate than winedrinks would be). Here, only the issue of wine casks is being addressed. An increasing number of alcoholic beverages are getting Hashgachot. It might be prudent to stick to those, or to carefully check out your favorite drinks with those in the know. Don't just say, "we've always used such & such" or "Rabbi So-and-so allowsthat brand at his shul's Kiddushes." Check things out carefully, drink in moderation, and not while driving. One last word of caution: Make sure your information is reasonably up-to-date. These things change. Chalav Yisrael I'll say it again... Products from abroad with an OU-D are Stam Chalav unless they specifically say Chalav Yisrael. Products from Israel with an OU-D are Chalav Yisrael, unless they specifically say otherwise. Important clarification about milk There is a halachic ban on Chalav Acum (non-Jewish milk). This ban applies today, just as it always has. However... According to a famous psak by Rabbi Moshe Feinstein z"l and others (including the Chazon Ish), in countries where there is strict regulations concerning the adulteration of milk, and where companies are in fear of stiff government fines for violations of the regulations, the milk produced by non-Jewish companies is notconsidered Chalav Acum. It isn't Chalav Yisrael, but it isn't Chalav Acum either, and it is permitted to drink. Reb Moshe's T'shuva, in other words, does not permit Chalav Acum, it just excludes the commercial milk of western countries from the designation Chalav Acum. Thus, the standard non-Jewish milk is referred toas Stam Chalav or as "Chalav Companies". Furthermore, according to a psak by Rav Tzvi Pesach Frank, accepted by many (but not all) authorities, milk powder produced from Chalav Acum (and certainly from Stam Chalav) is not included in the ban on Chalav Acum. Still there are many Jews who do not avail themselves of eitherpsak, and insist on Chalav Yisrael across the board. P is for... P as in OUP stands for Pesach, not parve. (Some other supervising agencies do use P for parve; careful.) Rarely, the word Parve appears after the OU but generally (not always) the absence of a D for dairy and an M for meat will mean that the product is parve. Many companies are reluctant to use the word parve, as it tendsto confuse its non-Jewish consumers. Also, sometimes, a company will neglect to label a dairy product with a D; check the ingredients.
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