ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe 
The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project 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: I have read a lot about the negative effects of a diet that contains dairy and/or meat. Is it halachic to be a vegetarian? What does one do on the holidays when the celebration of our faith includes meat?

Answer: There’s nothing whatsoever wrong with refraining from milk and/or meat for health reasons. If one does not want to eat these foods, it is possible to do without them on festivals as well. Rambam (Maimonides) gave much advice regarding the healthy foods to eat. It is not for us to give advice about what is or isn’t healthy, but if you are convinced that a given kosher diet is healthy (and have a reasonable basis for your conviction), then halacha looks on your efforts to keep healthy most favorably. Let us now deal with Shabbat and Yom Tov (festivals). Even though we have not merited in our time to have a Beit Mikdash and bring and eat from the festival sacrifices, we still have a mitzva to indulge in festive meals. On Shabbat, this is referred to as “oneg” (delight) (Rambam, Shabbat 30:7); on Yom Tov, as “simcha” (joy) (Rambam, Yom Tov 6:17-18). Classically, this includes eating meat and drinking wine (for children, candies) (ibid).

However, if someone has a dislike for meat, he need not force himself to have it. If one prefers fish or some other food, it is halachically valid to use it as a substitute. What is crucial is to treat the meal with the proper festive mood, which is to a great extent affected by the menu. The specifics depend on the particular person (Mishna Berurah 242:2). If one enjoys meat but refrains from eating it for health reasons, then the matter depends on how important the dietary considerations are. If one anyway bends his dietary “rules” for special occasions from time to time without significant consequences, then Shabbat and Yom Tov would be the time to do so, at least in moderation. If one is strict about his diet, one may refrain from meat and find an appropriate substitute. Editor's note (added without consulting with the Vebbe Rebbe. Responsibility for the following statements are mine - Phil Ch.)

If one generally enjoys meat and refrains from eating it on Yom Tov because of convenience, or because he doesn't feel like bothering with an elaborate meal, then this would probably be an improper disregard of the mitzva of SIMCHA on Yom Tov. It would similarly probably be a lack of ONEG and/or KAVOD for Shabbat. If one does not enjoy eating for meat, and, let's say, loves lasagna (or peanut butter, cheese, and onion omelettes), then he/she should make lasagna (or...) in honor of Yom Tov, and it might be improper to make, let's say, chicken instead, if they don't care for chicken that much. There is a subjective aspect to the details of SIMCHA, ONEG, and KAVOD.

“Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank.

Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)
True fear of sin: To be afraid of the sin itself, even more than of the punishment that comes in its wake.
- Rabbi Menachem Mendel of Vitebsk 

Just as the wicked will stand trial for ruining the world with their evil, there are those who will stand trial for ruining the world with their righteousness.
- Rabbi Tzadok HaKohen of Lublin

Rite and Reason by Shmuel Pinchas Gelbard
It is customary to name a baby boy at his brit mila.
REASON Avraham Avinu was given his name on the day he was circumcised. (Mateh Moshe)
It is customary to name a newborn girl when her father is called up for an aliya to the Torah.
REASON In accord with the pasuk (Yeshayahu 62:2): "And a new name shall be given to you expressed by the mouth of HaShem." The Torah is the word of HaShem, and the reader serves as the mouth of HaShem.

From the Desk of the Director
In our parsha Moshe is commanded to instruct Aharon and his offspring to bless the Children of Israel. As in ancient times, the Kohanim act as a conduit through which Hashem’s blessings are bestowed on us. Today, this enduring mitzva seems to be cloaked with special meaning as we envelop our children under the Tallit while the Kohanim chant the berachot. 

Their blessings refer first to material prosperity, second to Torah knowledge and inspiration, and then to Hashem’s compassion. It is interesting to note the concept that without a strong material foundation, it is difficult to free one’s mind for Torah study. Intriguing is the notion that Hashem will respond to the Kohanim even though we are found wanting.

Moshe is initially bidden to tell the Kohanim: Ko tevarchu et Bnei Yisra’el – ‘So shall you bless the Children of Israel.’ The Ba’al Haturim notes that the numerical value of the word KO (kaf-hei) is 25; it matches the number of times that the word “Shalom” - which concludes the priestly blessings - appears in the Chumash. 

Shalom is also one of the names of Hashem. Clearly then, "peace" is a function of Hashem’s higher will. May Hashem guide us to true peace in these difficult times.

Sincerely yours, Menachem Persoff, Director, Israel Center

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