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, 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: After baking a challah for Shabbat, I like to wrap it in aluminum foil so it stays warm. Is that okay? Could I leave it in an oven which is turned off but still warm, where the process would be even more effective? 

Answer: The problem of wrapping, which you refer to, is called hatmana (insulation). We cannot get into all the details (most of which are found in Orach Chayim 257), but we will touch on some major points, especially as they affect your cases. 

The gemara (Shabbat 34a-b) forbids two basic types of hatmana. One may not wrap food on Shabbat to keep in its heat. This is a rabbinic prohibition out of fear that one who is so concerned about keeping the food hot might actually come to heat up the food before he wraps it. A second rabbinic prohibition is not to do hatmana in a situation where heat is being added to the insulated food (mosif hevel) even if this is done before Shabbat. This ruling is out of fear that the heat-adding insulation might be done with remetz, a mixture of sand and coal, in which case one might come to stoke the coals at some later point. However, in your case, you have the best of both worlds. You do the hatmana before Shabbat in a simple insulation of aluminum foil, which does not add heat. Thus, it is permitted. 

Your further suggestion (about leaving the wrapped challah in the oven that is turned off, but still warm) is much more complicated. 

The gemara, referring to hatmana which is mosif hevel (adds heat), discusses insulating materials which themselves add heat. Aluminum foil does not add heat itself, but it serves as a conduit for the heat of the oven. There is a machloket (dispute) among the rishonim (early halachic authorities) as to whether such a situation is considered mosif hevel and hence, forbidden, or not. The Shulchan Aruch (257:5) is stringent on the matter, while the Magen Avraham (257:18) and Mishna Berura (ibid.:43) report a minhag to be lenient. Logic suggests that in a case where one shuts the oven so that no new heat is added to the system, and one is showing that he is not so concerned that it stay hot over a long period of time (like in classic mosif hevel), it might be more lenient. It would seem that if the oven will not even be yad soledet bo (approximately 113° F) when Shabbat begins, and it is continuously cooling off further, then it is permitted. 

However, if you would leave your oven on, even on a very low setting, then you should not wrap the challah for the purpose of insulation, as the system is designed to continuously add new heat, similar to remetz. 

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. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank.

Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel 

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) 

When we open our eyes each morning and recite MODEH ANI, I acknowledge before You... - it is good to reflect for a while: Who am "I" and Who are "You"?
- Rabbi Menachem Mendel of Kotzk 

One can snuff out a candle's flame, but the essence of that light cannot be extinguished.
- Rabbi Arieh Leib Alter of Ger 

When suffering, one should not say, "It is bad". Because nothing that G-d does is bad. 

Rather one should say, "It is bitter". Because bitter pills are among the best cures. 
- Rabbi Moshe of Kobrin 

Rite and Reason by by Shmuel Pinchas Gelbard 

Some have the custom of distributing sprigs of fragrant plants and bushes in shul after Kabbalat Shabbat services. (Common among Sfaradim and Eidot Mizrach) 

REASON On Shabbat, one receives an Adittional Soul (Neshama Y'teira) which derives pleasure from fragrant smells. (This is similar to the reason that B'samim are part of the Havdala cermony). Specifically, two different branches are used, each with its own bracha, to increase brachot on Shabbat. 

ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein 

Two prominent rebbes once met at a resort in Eastern Europe. As they began talking, one complained that he had very few followers. The other one, however, had a very large following. 

“I understand”, said the first, “that people believe you capable of all types of wondrous actions: healing the sick, aiding those in distress, and even reading people's minds. I wonder if you can really do any of these. Can you, for example, tell me what I am thinking right now?” 

“Of course”, said the second, “You are reflecting on the pasuk in T'hilim, ‘I have placed HaShem before me always.’” 

“You're wrong”, said the first rebbe. “That's not what I was thinking about.” 

“That”, stated the second, “explains why you don't have people flocking to you.” 

Excerpted with the permission of the copyright holder

G'matriya Match

V'Y'HE B'SHALACH PARO ET H'AM...KI KAROV HU...

They opening words of this week's sedra show us that G-d did not just take us out of Egypt and leave us to fend for ourselves, but He orchestrated our every step. This is confirmed in Bamidbar 9:23 with AL PI HASHEM

YACHANU V'AL PI HASHEM YISU...AL PI HASHEM B'YAD MOSHE. 

Right out of Egypt and all the way through the Midbar – and ever since – we (should) travel and rest according to G-d's instructions. 

The partial pasuk from B'shalach and the whole pasuk in Bamidbar share the same G'matriya (3188). 

From the Desk of the Director 

Parshat Beshalach describes the first steps of Bnei Yisra’el en route to the Promised Land. However, in the minds of the freed captives, probably nothing seemed further away. At the first signs of danger, they were likely to run back into the hands of their taskmasters. 

No wonder Hashem took the people on a more circuitous path through the wilderness in order to prevent such an ignominious event. To assist the fleeing slaves, He led the way by day in a pillar of cloud and by night in a pillar of fire. And then the passuk repeats, “so that they could travel by day and by night.” 

Why take the people through the treacherous desert and why reiterate “day” and “night”? It seems that the answers go beyond the forestalling of Bnei Yisra’el’s retreat to Egypt. Rabbi Chananel noted that Hashem wanted the people to see constant miracles so that they would develop Emunah. Through manna, water, and perpetual protection they would eventually understand - unlike their Egyptian rulers - that Hashem is omnipresent and all-powerful. 

According to Rashbam, Bnei Yisra’el traveled initially by day and night in order to alarm and trap Pharaoh. During the day, they might feel confident; at night, however, uncertainty and gloom would dominate. As desperate as events appeared, however, the people would learn to express their faith. Likewise, generations later, we too would hopefully internalize the words of the psalmist, “Lehagid baboker chasdecha ve’emunatcha baleilot” - “To declare Your loving kindness in the morning and Your faithfulness at night.” 

Shabbat Shalom, Menachem Persoff, Director, Israel Center

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