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 Religiouscommunity 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: Are we supposed to remove our talit when we go into the bathroom? If so, do we also have to remove our talit katan (tzitzit)? 

Answer: The Shulchan Aruch (Orach Chayim 21:3) rules that one need not remove tzitzit when entering a bathroom. In the Beit Yosef, he brings a proof from Menachot 43a. The gemara relates that Rav Yehuda would make a bracha every time he put on tzitzit but needed to do so only in the morning, because he didn’t take them off all day. Presumably, he entered the bathroom and used the facilities during the course of the day, and yet the clear implication is that he did not take them off at all. Even though one must avoid bizuy mitzva (disgracing a mitzva), normal, daily activity such as using the facilities does not fall into that category (Aruch HaShulchan, Orach Chayim 21:3). However, we remove the talit gadol before entering a bathroom (Taz, 21:3; Mishna Berurah 21:14). This is due primarily to the extra respect due to an object which is used exclusively in regard to tefilla. The Mishna Berurah (ibid.) allows urinating with a talit on and so one can be lenient upon entering an area which has only urinals (see also Ask the Rabbi- R’ei 5761). 

It is important to note that the requirement to remove the talit is a matter of propriety and not an outright requirement; this fact has a common application. When one enters a bathroom, one is required to remove tefillin (which have a level of kedusha beyond the status of tzitzit). Since this activity is a mandatory break in one’s performance of the mitzva of tefillin, one needs to make a bracha when he puts them back on (Mishna Berurah 28:47; see Biur Halacha, ad loc.). [The practical application in a variety of situations is not simple and is beyond the scope of this answer]. However, the rule to remove a talit is a lower level of requirement, and there is not a mandatory break. Therefore, if one removes the talit with the intention to put it back on after leaving the bathroom, he does not make a new bracha at that time (Mishna Berurah 8:3).

Ed. note: To fill out the last point made, as relates to the YES or NO of making a new bracha on Talit when one has a break in its wearing: If one is aware of the removal of the talit - either because he took it off himself (for example, to go to the bathroom), or because someone else took it off him (such as another individual who wanted to borrow the talit for Birchat Kohanim or an Aliya to the Torah), but asked permission first - then no bracha is said when putting the talit back on. However, if the talit was removed without the knowledge of the wearer - for example, it fell off (probably a polyester suit), or a borrower "ripped it off" without saying anything first - then a bracha needs to be said when putting it back on. 

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: JoinHemdatya - Please leave the subject blank.

Who's Who in the Sedra
Comments from the Talmud and Midrash about different personalities in the sedra. Based on the book ISHEI HATANACH by Yisrael Yitzchak Chasida
EISAV The Midrash says that Eisav greatly resembled Yitzchak in physical appearance. The Gemara says that Eisav did not rebel during Avraham's lifetime (which was cut short by 5 years - 175 and not the 180 that Yizchak reached so that Avraham would not see Eisav's wickedness). Targum Yonatan says that Eisav killed Nimrod (and took his special garment - some say it was the leather garment made by G-d for Adam & Chava). The Midrash says that Eisav encouraged his grandson Amalek to take revenge against the children of Yaakov, since he did not succeed in vanquishing Yaakov. The Zohar says that there was never a person who so honored his father as did Eisav to Yitzchak. This earned him domination in this world. Targum Yonatan adds that Eisav's honoring of Yizchak is what caused Yaakov to fear him. The Zohar says that Eisav's tears at losing the bracha caused Bnei Yisrael to go into Galut.

Book Review
Guidelines • by Rabbi Elozor Barclay and Rabbi Yitzchok Jaeger 
Between "What does Chanuka commemorate?" (question #1) and "Is Chanuka mentioned in the bracha of Al HaMichya?" (question #229) are 227 other questions about Chanuka – All beautifully and succinctly answered by the authors. The questions touch all aspects of the holiday – from history and halacha to minhag and prayer. They even discuss the proper brachot for latkes and sufganiyot! You get the who, what, where, how, when and why of Chanuka. 

The book contains a useful glossary of Hebrew terms used in the book, and a very helpful index so that you can find what you are looking for quickly. The sefer has "haskamot" (not in the glossary; it means approbations) of Rabbi Refael Tzvi Weber, Rabbi Nachman Bulman, and Rabbi Zev Leff.

Even when you think you know the answer to a specific question, you will be surprised to find another answer or two that you might not have known. (e.g. 135 for me - PC)
Guidelines is a perfect pre-Chanuka gift for family and friends, young or old - or for yourself. And best of all, you can buy Guidelines at the Israel Center on Monday mornings until Chanuka, at a special low price.

Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)
Giving in to those greater than you is easy. Giving in to those beneath you is also easy. That is what is called being humble. But it is very hard to give in to a colleague who is your equal.
- Rabbi Avraham of Slonim 

"...who in great mercy revives the dead." (from the Amida prayer) 
One must emulate G-d in this respect. That is why every Jew must strive to "revive the dead" = that is, to instill liveliness and vitality in every Jew's life. It is like resuscitating a dead body with living spirit.
- Rabbi Menachem Mendle Schneerson

Rite and Reason by Shmuel Pinchas Gelbard
The afternoon service is called MINCHA. (Gemara) 
REASON It is named after the MINCHA offering that was brought in the Beit HaMikdash together with the Tamid. Although a MINCHA was also brought with the morning Tamid, nevertheless, the afternoon is a special hour of Divine goodwill. We learn this from Melachim Alef 18:36, "And it was at MINCHA time, and Eliyahu HaNavi approached... [in prayer for HaShem's vindication]" Hence, the service in the afternoon was called MINCHA. (Tosefot). Also, the Gemara speaks of Mincha Gedola & K'tana

ArtScroll Series Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
Once the Malbim was in Berlin and happened to hear a particular "maskil" preach. Unfortunately, the man's words were void of any real message, and the Malbim felt that he had wasted his time. Later, however, he stated that he had indeed learned something from the speech. "Koheles", he said, "gives us no less than twenty-eight contrasts, such as 'a time to love and a time to hate', or 'a time to weep and a time to laugh'. In all these contrasts, there is a middle ground. After all, one can be in a state where he neither loves nor hates, or when he is neither weeping nor laughing. There is one contrast in Koheles though, that always puzzled me. That is the one which states, 'a time to talk and a time to remain silent'. Up to now, I could not understand where the middle ground between the two could be. After having heard this speaker, however, I see that it is possible for a person not to remain silent and yet say nothing!"
Excerpted with the permission of the copyright holder

From the Desk of the Director
Dear Torah Tidbits Reader,
Parshat Toldot contains the well-known story of Ya’akov’s devious acquisition of the blessings of the first-born. We ask how Ya’akov acquiesced to such an undertaking and what sort of impression it makes on future generations. We wonder at Yirmiyahu’s invocation of the name Ya’akov to express the waywardness of his generation: “Ki kol ach akov ya’akov” - ‘For every brother acts deceitfully’ (Jer. 9:3). 

The commentators noted that Ya’akov was not a very willing partner in this deed. The Ketav Vehakabala observes that Ya’akov’s use of the term, “Ulai yemusheini avi” - ‘Perhaps my father will caress me’ - implies that he hesitated and wished the plot to fail. Moreover, Ya’akov’s response to his mother’s bidding – “Vayelech, vayikach, vayavo” – is conspicuously devoid of any expression of the high motivation that characterized Avraham, Eliezer, and even Esav. They all hurried to fulfil their various missions but here the Midrash describes Ya’akov’s behavior as “forced, beholden, and weepy.”

We know that Ya’akov paid a high price for hiding his identity when we see aspects of this trickery reappearing later in his life. For Leah pretends to be Rachel and Yosef’s brothers ask their father to recognize a coat of many colors. Rashi notes that only after the angel forced Ya’akov to face up to his name could that name and its associations be transformed. 

From that point onwards, Rashi adds, future generations would recognize that Ya’akov’s blessings emanated directly from Hashem and not through devious means. How appropriate it would be if the nations today would now internalize this essential condition of our national character. 

Sincerely yours,
Menachem Persoff, Director, Israel Center

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