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: When can one kasher utensils from fleishig to milchig or vice versa? 

Answer: Let’s start with a basic understanding of the problem. From the perspective of the Gemara and even the Rishonim, one may kasher between fleishig and milchig. (We will refer to the two interchangeably). However, the Magen Avraham (509:11) reports a minhag not to do so. The rationale is that if we allow one to kasher freely, he may decide to have only one utensil which he uses for both. Chazal opposed this situation, as the Gemara (Chulin 8b) states that one should have three different knives to use for different functions. This minhag has been widely accepted and is considered binding in the Ashkenazic community. Harav Ovadiya Yosef shlita (Yabia Omer III, YD 4) shows some of the weaknesses of the minhag and says that it was not accepted by Sefardic poskim.

Some important poskim understood that the prohibition is not so much not to use a formerly milchig utensil for fleishig, but rather not to kasher a utensil for that purpose. Consequently, if one kashered a utensil in order to prepare it for Pesach, he can change from milchig to fleishig (Shut Chatam Sofer, YD 110). Similarly, if the utensil became treif and is kashered, then it can be changed as well (Pri Megadim on Magen Avraham, ibid.).

Harav Moshe Feinstein z.t.l. suggests that if no recognizable taste remains in the utensil (i.e. after kashering or after 12 months of non-use), it might be permissible to change (Igrot Moshe OC I, 43). Others permit kashering for a new owner, who never used the utensil in a different manner and, thus, has no reason to make mistakes (see Darkei Teshuva 121:59). An interesting machloket exists on whether one can switch from milchig to pareve (Tzitz Eliezer 9:38). It is easier to be lenient when a pareve utensil accidentally becomes milchig (Darkei Teshuva, ibid.).

[The above is a brief survey of the topic and not a p’sak on any particular case].

Ed. notes (subject to further clarification and/or amendment): It is possible that permission can be obtained from a posek to kasher from meat to dairy or vice versa when the circumstances clearly indicate that the change will be only a onetime thing – for example, if someone received a gift of new cutlery that will be used for meat, it might be desired to make a onetime switch with the old meat cutlery to dairy. Maybe.

Another point: Cutlery with handles of wood or plastic, might complicate the kashering process. A rav should be consulted to determine if kashering can be done, or if any special measures must be taken to facilitate kashering.

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) 

None of us serves our generation alone. For example, David continues to inspire the downcast with his fiery passion, generation after generation. And Shimshon's heroics continue to give courage to the meek 'til this day. 
- Rabbi Uri of Strelisk

One who is never ashamed of oneself has no shame whatsoever.
- Rabbi Tzvi Elimelech of Dinov

Rite and Reason by Shmuel Pinchas Gelbard

It is customary for the congregation to read aloud four p'sukim (of Megilat Esther) which are then repeated by the reader: ISH YEHUDI (2:5), U'MORDECHAI YATZA (8:15), LA-YEHUDIM (8:16), KI MORDECHAI HAYEHUDI (10:3)

REASON To increase joy for the children and for everyone.

REASON So that the listeners do not fall asleep (Avudraham).

[Ed. note: I heard in the name of Rabbi Shlomo Zalman Auerbach zt"l that our reciting of LA-YEHUDIM HAI-TA in Havdala is probably an ignorant borrowing from Megila, and not something specific related to Havdala.]

It is also customary to recite the p'sukim about the hanging of the 10 sons of Haman. 

REASON We can fulfill our obligation to read the Megila by hearing it read by another, based on the halachic principle of SHOMEI'A K'OMEH [hearing is equivalent to speaking]. However, the names of Haman's sons are to be read in one breath. Hence, it is necessary for each person to actually read the ten names aloud. The rule of SHOMEI'A K'ONEH applies to the mitzva to read, but it cannot include the requirement to do part of the reading in one breath.

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

The Dubno Maggid once went wandering from town to town to earn money to support his family. In each place he would preach and receive a small sum of money in return.

At one of his first stops, the communal leaders asked him, “Rabbi, if you are so desperately in need of money, why didn't you stay and preach in Dubno where everyone knows you, rather than wander about to towns where people have not really heard of you? Wouldn't you do better financially in Dubno?”

“Our Sages tell us”, the Dubno Maggid replied, “that when Rivka was pregnant with Yaakov and Eisav, she was in great agony. Whenever she passed the Beit Midrash of Shem and Eiver, Yaakov pushed to leave the womb, and when she passed temples of idolatry, Eisav struggled to get out. This seems strange. Couldn't Rivka have spared herself from all this discomfort by simply staying at home? From this we learn that Rivka walked about not because she wanted to, but because she knew that if she remained at home and did nothing, she would be even worse off.”

Excerpted with the permission of the copyright holder

[SDT] G-d says V'YIKCHU LI, take - rather than give. Commentaries have a lot to say on the choice of word. When someone gives a gift to an important person, it is as if he received something from him. How much more so with G-d. The Alshich HaKadosh points out that we see this idea if a woman were to give a prominent man Kesef Kedushin, she is considered to have received, and we say there is a marriage.

[SDT] Here's another way of interpreting the word B'TOCHAM in the pasuk

V'A'SU LI KIKDASH V'ACANTI B'TOCHAM

G-d said, “I will not come to Yerushalayim Shel Ma'ala (the Heavenly Jerusalem) until I will come to Yerushalayim Shel Mata (Jerusalem on Earth)”. (Taanit 5a) now the word fits well. When we build the "lower" Mikdash, the Divine Presence enters it AND its heavenly counterpart, hence, "and I will dwell in THEM". Pardes Yosef

[SDT] The silver foundation blocks of the Mishkam were called ADANIM. , related to the word ADNUT, referring to G-d's mastery of the world. The "foundation" of the Mikdash is our acceptance of G-d's ADNUT in the world. KABBALAT OL MALCHUT SHAMAYIM is a foundation of our service to G-d in the Beit HaMikdash. Without it, the whole structure can collapse. -Avnei Neizer

From the Desk of the Director 

Parshat Teruma describes the procedures for building the Mishkan, the “dwelling place” of the Almighty. The Torah details every aspect of the Tabernacle and its various appurtenances, including the Holy Ark, the Table, Menorah, Cherubim, and Altar. Each of these items is rich with symbolism; each played a major role in the service of Hakadosh Baruch Hu.

The text also tells us that “you shall make the planks of the Tabernacle of acacia wood, standing erect.” In comparison to the above highly significant items, the reference to the wooden walls of the Mishkan seems almost mundane. Yet, this is the mastery of the Torah. For even from the most ordinary descriptions, the rabbis were able to adduce inner meanings and to offer messages of hope and strength.

Why acacia wood and why did these planks stand vertically? The Midrash Rabba remarks that the acacia tree was created for the sole purpose of providing the necessary hard wood needed for the Mishkan and Temple. The Talmud (Ta’anit 20) adds that this stubborn quality is indicative of the perseverance of the Jewish people through troubled times.

Says the Or Chaim: The erect form of the planks symbolizes man’s spiritual goal to bind together the heavenly and earthly realms, to link his lower nature with his higher aspirations. The Talmud (Yoma 72a), discussing the propensity of the Jewish people to fear the worst, also points to the tenacity of acacia wood. Just as this wood survives through thick and thin, so the Jewish people stand forever! 

Shabbat Shalom, Menachem Persoff, Director, Israel Center

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