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...

Q. As a gabbai who deals with various tzedakah collections, a few questions have arisen regarding changes in the recipient.
1. May one who intended to give to a certain institution but put the money in the wrong box take out the money & switch it?
2. Money was collected for a certain need (e.g Maot Chittim for Russian Jews) but was not distributed on time. Can it be used for other needs or do you have to find a way to return it to the donors?
3. What happens if an institution put out a tzedakah box but never came to pick it up?
A Indeed a gabbai tzedakah must get extra sachar for all the complications that arise. We'll deal with each question separately, although there are some unifying concepts.

1. There are two elements to the binding nature of a donation. One involves an explicit or implicit neder (oath) to give tzedakah. The other involves acquisition (kinyan) of the donation by or on behalf of the recipient(s). Each element has rules as to when it is binding and when a mistake renders the donation void. The Shulchan Aruch (Yoreh Deah 258:6) does rule that one cannot back out of a donation, even with sh'eila (the tzedakah equivalent of hatarat nedarim), once it reaches the hands of the gabbai. There is a complex discussion as to whether and when a tzedakah box is considered like the hands of the gabbai (see discussion in Tzedakah U'mishpat 8:(25)). However, if the money was placed in the box because of a full-fledged mistake, the rules of kinyan b'ta’ut (acquisition based on a mistake) apply, and the money may be removed and put in the intended place without problem (ibid.). Tzedakah is not like hekdesh, and its money does not have intrinsic kedusha (Rama, Yoreh Deah 259:1). Therefore, it doesn't matter if one takes back the coins or bills he put in or different ones.
2. Assuming that we're talking about the same group of needy people or that the group was never clearly defined, there is no problem giving the money for similar needs. Although we find that money collected for a Purim seudah should not be switched to other purposes (Shulchan Aruch, Orach Chayim 694:2), this halacha is interpreted by most poskim as an exception, not the rule. Certainly, when the money will be used by the same pool of poor people, under similar circumstances, the gabbai may make the changes as needed (see Nikdash Bitzdakah 342). If the need totally disappears, the money should be given to other recipients, preferably with similar needs (see Tzedaka U'mishpat, ibid.; Tzitz Eliezer 16:29).
3. When receiving tzedakah boxes from people and institutions, it is best to stipulate that you are planning to give the money to them specifically only if they come to receive the money within a set amount of time. Even if you did not make such a stipulation, but you cannot track down the recipient, you, as gabbai, are not required to watch the money indefinitely and may transfer it to other charities of that type. If you put your own money in without a stipulation, you should preferably do sh'eila (ibid.).

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
Just as we accept that our neighbor’s face does not resemble ours, so must we accept that our neighbor’s views do not resemble ours.
- Rabbi Menachem Mendel of Kotzk

People are always scrutinizing their deeds to find out why they have been chosen to suffer so.
I have yet to see someone who contemplates why they merited such weath and happiness.
- Rabbi Eliyahu of Viskut

Our Sages instructed us then “when judging each and every individual we must give them the benefit of the doubt” (Avot 1:6).
How much more so, then, must you give the entire People of Israel the benefit of the doubt.
- Rabbi Levi Yitzchak of Berditchev

Rite & Reason by Shmuel Pinchas Gelbard
It is customary to make the Tzitzit white, even if the tallit is a different color. (RAMA)
Reason: The pasuk in Daniel (7:9) states: “as I looked, thrones were placed and an Ancient of Days sat, whose garment was white as snow.” (Pri Megadim).
Ed. note: Halachically, the strings of tzitzit can be dyed the same color as the garment as to which they are attached, or they can be white. With blue, there’s a further complication because of T”CHEILET. In practice, the strings are almost always white (except of course, for the P”TIL T:CHEILET - see page 17).
It is customary to wind the tzitzit threads into 4 segments. The first segment is formed by winding the shamash (longest thread) around the other strings seven times. The second segment has eight windings, the third has eleven and the fourth has thirteen.
Reason: This is because 7 and 8 equals 15, corresponding to the numerical value of YUD-HEI. Together with the third segment which has 11 windings, we arrive at 26, the g’matriya of G-d’s four-letter name. The final 13 windings are numerically equivalent to ECHAD. Hence, the tzitizt “spell out” the words HASHEM ECHAD.
In most Ashkenazic communities, an unmarried man does not where a tallit during davening.
Reason: Immediatley after the pasuk (Dvarim 22:12) which commands the mitzva of tzitizt, is the pasuk, “if a man takes a woman (in mar- riage)...” (Maharil)
Reason: Making the unmarried men in shul more noticeable will motivate them (hopefully) to fulfill the mitzva of marriage.
Ed. note: If so, then it will also help eligible woman spot the eligible gentlemen.

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Yospe of Ostraha was a very wealthy man. When his daughter became very ill, he distributed tzedaka to different people, asking only that they pray for his daughter’s recovery. Many of those who had received the tzedaka from R’ Yospe embarked on a series of fasts, begging Hashem to save the girl.

One of those who was given tzedakah to pray for the girl was the saintly R’ Yitzchak of Drohowitz. R’ Yitzchak, unlike the others who had received money to pray for the girl, used the money to buy a feast, which he ate.
Later, after the girl had recovered, some of R’ Yitzchak’s friends asked him, “Rebbe, why didn’t you act like the others and embark on a fast?” R’ Yitzchak explained to them, “If I had fasted, that would have made absolutely no impression in Heaven. They’re used to my fasting for days on end, and another fast would have been of no consequence. However, when I used the money to prepare a lavish feast, they immediately took notice in Heaven and asked, “Why is it that R’ Yitzchak is suddenly eating a full meal?
Where did he get the money?’ They began to investigate what had happened, and soon found out that R’ Yospe’s daughter had become ill, and her father had given lots of tzedakah. It was then that they sent her a cure.”


Meet Murex Trunculus
Following are excerpts from the website of P'til Tekhelet, the Association for the Promotion and Distribution of Tekhelet, Jerusalem, Israel. (www.tekhelet.com)
They are presented here in honor of the mitzva of Tzitzit as found in this week’s parsha, in honor of all the mitzvot of the Torah of which Tzitzit are meant to remind us, and in honor of He Who gave us Torah and Mitzvot.
“There is an obligation upon all who are capable, to search for [tekhelet], to merit Israel with this commandment, which has been forgotten for the last many centuries. And he who succeeds in this, will surely be blessed by God.”
(Rabbi G. E. Leiner, the Radzyner Rebbe)
The secrets of the tekhelet color, its source and method of manufacture have been lost for over 1300 years. As a result, many of the laws pertaining to its use have been deemed “academic”, and their study was, to a certain extent, neglected as compared with the more prosaic statutes. What is the signifi- cance of the blue thread and why has this commandment fallen into disuse?
Over the past few years, there has been an increasing awareness and renewed discussion regarding the Biblical dye tekhelet...
Tekhelet was worn by nobility and priests throughout the ancient world. It is found in those contexts within the Bible as well; it adorns the Tabernacle and comprises the special clothes of the high priest.
On this basis Professor Jacob Milgrom has suggested an explanation of the significance of the blue thread on the Jew’s garments.
Tzitzit is the epitome of the democratic thrust within Judaism which equalizes not by leveling but by elevating... In antiquity, the tzitzit (and the hem) was the insignia of authority, high breeding and nobility. By adding the blue woolen cord to the tzitzit, the Torah combined nobility with priesthood: Israel is not to rule man but to serve God. Furthermore, tzitzit is not restricted to Israel’s leaders, be they kings, rabbis or scholars. It is the uniform of all Israel...
What does Tekhelet come from?
The Talmud describes Tekhelet as coming from a sea-creature called a chilazon. In a homiletic passage, the chilazon is characterized as "similar to the sea, being similar to [but not] a fish, and coming up from the sea once in seventy years [rarely]." Chilazon in modern Hebrew means "snail". Rabbinic, historical, archaeological and chemical evidence point to Murex trunculus snails as the source of Tekhelet.

How is Tekhelet produced?
Murex snails possess a gland which contains the source of Tekhelet. Dibromoindigo, which originates from glandular secretions of a fresh snail, bonds chemically to wool when put into solution in a reduced state (vat dyeing). In the presence of sunlight, the dibromoindigo debrominates to indigo, leaving color-fast blue wool.

Why should I wear Tekhelet?
Wearing Tekhelet on tzitzit is a mitzvah prescribed by the Torah. It is a commandment which is intended for all generations, independent of location and unrelated to the existence of the Temple. It is only during the last century that we have had the means and privilege of embarking upon the restoration of Tekhelet, which has been denied to us for many centuries. Dare we let this opportunity pass us by?

How should I tie Tekhelet on my tzitzit?
There are different opinions regarding how Tekhelet should be tied. Bear in mind that the technique chosen does not qualify/disqualify the mitzvah, except for certain minimal requirements.

Here are SOME of the different opinions concerning tying tzitzit with T’cheilet.

"The experience was memorable, enjoyable, and even emotional... The rediscovery of the chilazon and the techelet in our time is a remarkable event, not different perhaps than the rebirth of the Jewish people and its State of Israel themselves. It is a testimony to the absolute, unqualified, unreserved commitment of the Jewish people to the Torah, G-d and the Land of Israel." — Rabbi Berel Wein

The mere thought of being able to perform a long lost, precious mitzva is unbelievably exciting. Actually doing it is a very, very special experience, one with deep spiritual satisfaction. There are strong and impressive arguments for Murex Trunculus being the source of T’cheilet. Go for it!`
How many snails does it take to complete a set of tzitzit? One to make the dye and 29 to tie the tzitzit (just kidding). We estimate that it takes approx. 30 snails to produce a set of Tekhelet strings.

Ignorance is subject to a vicious cycle in which one shies away from learning for fear of revealing his ignorance and so confirms his ignorance even more.From A Candle by Day by Shraga Silverstein

The Number 40
Note the reoccurrence of the number 40. From all indications, the number 40 represents the completion of a process, be it positive or negative. An embryo develops into a fetus in 40 days. Even earlier than that, there are certain things associated with "40 days before the baby is formed". The process of Moshe's acquiring of Torah took 40 days and 40 nights. As did the attainment of forgiveness for the people - 40 days on Har Sinai following the Golden Calf and 40 years for the Sin of the Spies. All living things (except No'ach and those with him in the Ark) were killed off during 40 days of the Flood. A mikve must contain a minimum of 40 measures of water. Cleansing of another type - via the punishment of MAKOT - is achieved by 40 (less 1) lashes. The complete definition of Creativity, vis-a-vis the prohibited categories of Melacha on Shabbat is also 40 (less 1). Forty years is the age that Pirkei Avot assigns to the acquisition of deep understanding. There are several 40 year periods in the Tanach, periods of peace, periods of war, length of a king's reign... 40 is a special number.

[SDT] Part of Moshe’s instructions to the Meraglim was to check out the land, HATOVA HI IM RA’AH. We usually explain that as “if it is good or bad”. But we can (and maybe should) look at it in a slightly different manner. That the Land is TOVA, even if it appears to us a bad, or lacking. Even if we perceive it with flaws, we must always know that this Land is TOVA. It is good. And its people are good. Even if they sometimes appear to be less than good. This does not mean to ignore negative things. It means to keep them in perspective. The Land of Israel and the People of Israel are intrinsically good. It is an important way to view things, because we will be incouraged to improve matters in the hope that the good that we know is in there will emerge. Otherwise, we might not take up the challenge, and that would be a shame.

Concerning the mitzva of Wine of Libation from this week’s parsha...
A bull is accompa- nied by half a Hin, a ram by 1/3 Hin, and a lamb by 1/4 of a Hin. 1 Hin = 6 Log, so the N’sachim are 6, 4, and 3 Logim respectively. Mishna Menachot 12:4 (end) teaches us that one can donate to the Mikdash only amounts of wine (and oil) that match specific korbanot exactly.
This means that one can donate to the Mikdash 3 Logim of wine or oil, because that amount can be used for a lamb. Similarly, one can donate 4 or 6 Logim, which correspond to a ram and a bull. What about 10 Logim? Yes, because that is the total NESECH or oil for a bull and a ram, or a ram and 2 lambs. The Mishna states that donations of 1 or 2 Logim cannot be made, nor 5, since those amounts do not match any animal or combination of animals. Obviously, there must be a whole number of Logim in gift to the Mikdash. The mishna concludes by saying that any (whole) number of Logim from 6 and up is acceptable.

Here’s a “fun” task to work out with your children or guests at the Shabbat table. Explain the mishna and ask them to come up with the animals-combination for different numbers. Ask if there are different ways of getting to the number. E.g. 18 Logim matchs 3 bulls, 2 bulls and 2 lambs, 1 bull and 4 lambs, 6 lambs. Make it harder by saying that there must be at least one of each animal. Etc.

From the Desk of the Director
Parshat Shlach Lecha opens with the notorious episode of the twelve distinguished leaders sent to survey the Land of Israel. Their consequent report sowed fear into the hearts of Bnei Yisra'el. The parsha closes with the injunction to wear Tzizit on four-cornered garments so that one should remember all of Hashem's commandments.

In both instances the Torah employs the use of the Hebrew term "Latur." In the case of the 'spies,' the expression means "to tour" [the Land], while regarding the mitzva of Tzizit the term cautions us not to let our eyes lead us astray. Given the latter negative connotation, we can certainly identify with those who question the validity of sending the spies in the first place.

Rashi explains that initially Moshe was not in favor of a search party. After all, Hashem had told Bnei Yisr'ael that the Land was good. However, aware of the persuasive power of prejudice and personal agendas, Moshe mistakenly acquiesced to the will of the people in the belief that they would back down on seeing his readiness to go along with the plan.

The parsha of Tzizit strengthens the notion that vision has the potential either to distract us or point us in the direction of truth. The choice is ours. It all depends how you look. The root meaning of "Tzizit" is to look intently (Shir Hashirim 2:15). Thus, notes the Sforno, the Torah instructs us which associations to make when beholding the fringes. Left to their own devices our eyes are agents seeking out worldly pleasures. But when our eyes perceive the blue threads that symbolize the Throne of Glory in the heavenly skies, then the fringes surely become the true royal insignia of the King of Kings.

Shabbat Shalom, Menachem Persoff, Director, Israel Center

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