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 communityin 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...

We felt it was time to take a break from doing what we've been doing and explain what we've been doing. As we, at Eretz Hemdah, as part of the OU, Ask the Rabbi service, receive questions and answer them, one could say that this corner is for modern responsa literature. However, this is very misleading as we hope to explain.

Throughout the years, there have been two basic types of questions which have been posed to rabbis. Many millions of questions have been asked orally by congregants to their rabbis, with their answers lost for the most part to history. When a local rabbi felt that a question or issue was over his head, either in complexity or in gravity of consequences, he would send a letter to a recognized posek, explaining the situation from a rabbi's perspective, and , sometimes, suggesting an analysis and conclusion for which he seeked approval. This rabbi to rabbi correspondence was often saved, and some of it has come down to us as "Responsa Literature."

We have been privileged to offer such a service, which began under the guidance of our mentor, Harav Shaul Yisraeli, and has been published to date in four volumes of Bemareh Habazak in a style we felt was appropriate for the times.

With the advent of the internet service, a new situation, with its related challenges, arose. The inquirer is neither someone whom we know from our community or we can see, nor is he a rabbi whom we know personally or by reputation, who can put the situation in the perspective we would like before we answer. Often the question comes to us specifically because the inquirer is looking for total confidentiality, and we cannot ask to many questions.

And thus, sometimes we cannot answer the question in the type of definitive halacha l'ma'aseh manner which may be desirable. Often, there is a kind of psychological or sociological detective game to try to determine, if possible, what some of the underlying issues and circumstances which might affect the bottom line. Is the question asked out of curiosity or out of distress? How will the content and even the tone of the response affect the person? Who wants information and who wants inspiration?

To you, our readers of Hemdat Yamim and Torah Tidbits, these personal types of questions we do not, as a rule, share. Usually, they are either not included (realize, that anyway we receive around 30 questions a week). Other times, their personal touches are altered so that the question could have been asked by anyone (and the answer applies to as broad a spectrum of Jewish society as reads these publications, which is nowhere near as broad a spectrum as those who send questions). A person's sensitive question should not stare him in the face in shul, even if his name has been omitted.

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
Jews who do not dance with joy over the fact that they are Jews lack gratitude to Heaven. They evidently have never heard the blessing: “Thank you, G-d, for not making me a heathen.”
- Rabbi Chanoch Henich of Alexander

One can tell whether a person has accepted the yoke of Heaven by the sound of their song.
- Rabbi Nachman of Bratslav

Pride and Modesty must be like garments: Sometimes you put them on and sometimes you take them off.
But you should never have them simply for the sake of having them.
— Rabbi Yisrael of Plotsk

Rite & Reason by Shmuel Pinchas Gelbard
It is customary from the beginning of Elul until Yom Kippur to mention in one’s correspondence the blessing”K’TIVA VACHATIMA TOVA, May you be inscribed for a good year (Be’er Heitev).

(or G’MAR CHATIMA TOVA, after Rosh HaShana)
Reason: This is alluded to in the verse: VA-YISH’ALU ISH L’REI’EIHU L’SHALOM” [“They inquired as to each other’s well being”]. The first letters of these four words rearrange to spell the word ELUL. VA-YISH’ALU [“And they asked”] - this means they shall inquire and solicit good wishes for each other. This is similar to the verse in Tehillim (27:4) ACHAT SHA’ALTI MEI’EIT HASHEM [“One thing that I request of Hashem”].

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
When R’ Yechiel, the grandson of R’ Baruch of Medzhibozh, was a young child, he asked his grandfather, “If HaShem knows everything, why did he call out to Adam after his sin and say, ‘Where are you?’” R’ Baruch listened, but did not answer.

Some time later, R’ Baruch asked the little Yechiel, “Would you like to play hide-and- seek?” The little boy was delighted and ran away to hide. He waited and waited, but his grandfather didn’t come to look for him. Finally, he gave up and left his hiding place. His grandfather, he saw, was sitting at his desk, and had not even tried to look for him. Little Yechiel burst into tears. “Grandfather, you forgot all about me! You never even tried to look for me!”, he wailed.

“This”, said R’ Baruch, “is the answer to your question. Of course HaShem knew where Adam was. Adam, however, had committed two sins: by eating the fruit of the tree and by trying to hide from HaShem. Had HaShem not gone ‘to look’ for Adam, he would have not been able to survive because of his shame. By ‘looking’ for Adam, HaShem gave him the opportunity to again make contact with Him, so that he could once more face his Creator.”

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • one more on MARSUPIALS
AND THAT’S ALL (for marsupials... for a while at least.)

Here he is in the cartoon form that Looney Tunes introduced back in 1954. Some animators were brainstorming back then about coming up with an opponent for Bugs Bunny. Someone made the comment that combining the work of many cartoonists over years of work, practically every animal has already been used, except the Tasmanian Devil. That casual remark, and curiosity led to one of the most popular Warner Bros. characters. But let’s take a look at the real thing.

The Tasmanian devil (Sarcophilus harrisii) cannot be mistaken for any other marsupial. Its spine-chilling screeches, black color (with some white markings), and reputed bad-temper, led the early European settlers to call it The Devil. Although only the size of a small dog, it can sound and look incredibly fierce.

The world's largest surviving carnivorous marsupial, the devil has a thick-set, squat build, with a relatively large, broad head and short, thick tail.

Large males weigh up to 12kg, and stand about 30cm high.

Babies are born after only 21 days gestation period, and only four young can be accommodated in the back-facing pouch; the others do not survive. Only 2-3 of the four survive the additional four months of development in the pouch. TDs start breeding at the end of their second year. They live about 7-8 years.

TDs are mainly scavengers, feeding on whatever is available. Powerful jaws and teeth enable it to completely devour its prey - bones, fur and all. Wallabies, other small mammals, birds, reptiles, amphibians, insects... Carcasses of sheep and cattle provide food in farming areas. Devils maintain bush and farm hygiene by cleaning up carcasses... This is beneficial in that harmful (to livestock) fly-infestations are prevented. Its gaping yawn, scary sounds, and a foul odor give the impression of aggression, but are often signs of fear and/or bluff. Not the cutest of animals, but part of Creation, nonetheless.

WHAT’S IN A NAME?
ELUL - ALEF-LAMED-VAV-LAMED - is Rashei Teivot (initial letters) of 57 4-word sequences in the Tanach, most of which do not “speak to us”. But several do.

The famous phrase from Shir HaShirim, ANI L'DODI V'DODI LI, describes the relationship between G-d and the People of Israel.

In D'varim we have: And you shall circumcise ET L'VAV'CHA V'ET L'VAV of your offspring... These words speak to the task of T'shuva during Elul.
In Megilat Esther we find the mitzva of giving gifts (of food) from ISH L'RE'EIHU U'MATANOT LA'EVYONIM. This highlights the interpersonal aspect of the T'shuva process, which we dare not neglect.

In Divrei HaYamim we have our declaration: And now, our G-d, we acknowledge and thank you and praise Your glorious Name - modim ANACHNU LACH U'M'HAL'LIM L'SHEM tif'artecha - this points to the significance of prayer during this special month.

In Yirmiyahu's prophecy of G-d's accepting our T'shuva and returning us from the exile, G-d promises to return ISH L'NACHALATO V'ISH L'ARTZO - each person to his Heritage and his Land.

One more... we have a thrice-repeated phrase that describes two korbanot, each of which addresses a different aspect of sin. ECHAD L'CHATAT V'ECHAD L'OLAH, one as a Sin Offering and one as a Burnt Offering. The former sacrifice is part of the process of seeking atonement from G-d for acts that were in inadvertent violation of certain sins. The latter is for the wrong kind of thoughts, and sometimes for the non-fulfillment of positive mitzvot.

UMAL HASHEM ELOKECHA ET L'VOVCHA V'ET L'VOV ZARECHA L'A'HA'VA ET HASHEM ELOKECHA B'CHOL NAFSHICHA L'M'AAN CHAYECHA

Not only do we have the mitzva and opportunity to do T’shuva during Elul (and all year round), but HaShem promises to help us and our children come to love Him with all our heart and soul. This is part of the mutual relationship we have with HaShem, especially during Elul.

Our best work is done when we are well-prepared or not prepared; our worst, when ill-prepared. From A Candle by Day by Rabbi Shraga Silverstein

Humbling lesson in (not) judging other people
I was in a hotel in Netanya earlier this week, and at Maariv one night, Shacharit was announced for 8:00 o’clock the following morning - a nice civilized vacation time. The minyan did not materialize, however, and the few of us who showed up had to daven in private. Where were several people I had seen the night before. Could they have slept so late as to have ruined the minyan prospects of the rest of us? In fact, we found out, several guests had been up at 4:30am for S’fardi Slichot. Another reminder not to be CHOSHEID B’CH’SHEIRIM (suspecting the innocent), and to give people the benefit of the doubt.

From the Desk of the Director
Among the various laws in parshat Ki Teitzei concerning our relationship with our fellow man, we find the following instruction: "You shall not see your brother's ox, sheep, or goat cast off and hide yourself from them: you shall surely return them to your brother" (Vayikra 22:1).

Ramban notes that rather than referring to an animal that strayed from the path (cf. Shemot 23:4), this verse concerns animals that ran so far away that their return is a burden for the finder. In essence, we are not to ignore the bothersome task of locating the owner and returning the animal (and all lost property, cf . Vayikra, 22:3).

The Talmud (Bava Metzia 27a) asks why, among the various examples mentioned in the text, the Torah specifically itemizes the 'ox', 'sheep', and 'goat.' Various reasons are given, but of the sheep the Gemara records: "[Of] 'sheep' in connection with a lost article - according to all [rabbinical] opinions - there are unanswerable difficulties!"

Perhaps, then, as we approach Rosh Hashana, we should give some thought to the Maharsha's suggestion (end, Tractate Makkot) that 'sheep' is a euphemism for the lost people of Israel dispersed in Galut. Daily we struggle with this 'unanswerable difficulty' and beseech Hashem to return all His 'lost property' to its rightful domicile. Perhaps He is waiting for us to invoke the psalmist's plea: "I have gone astray like a lost sheep. Seek out your servant, for I do not forget your commandments" (Tehilim 119:176).
Shabbat Shalom, Menachem Persoff, Director, Israel Center

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