MISC section - contents:
1. Vebbe Rebbe
2. Rite & Reason
3. Words of Wisdom; Words of Wit
4. Candle by Day
5. Torah from Nature
6. Chizuk V'Idud
7. Hebrew Word
8. From the desk of the director

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 Is one allowed to use a siddur to kiss the Sefer Torah as it passes by or is it considered a disgrace to "use" the siddur in a manner other than its purpose?

A We have not been able to find an explicit source on this common practice (although a practice often counts as a source in and of its own right). However, there seems to be a similar case, discussed by the poskim, which can serve as a precedent.

The Taz (Yoreh Deah 282:13) forbids using one sefer to raise up another one to make it easier to learn from, because he is using something holy for a use for which "wood or stone" works just as well. (It is permitted, according to the Taz, to place one sefer on another if the base sefer was brought to the place to be used for learning, not as a stand). It would seem, then, that one should not use the siddur to kiss the sefer Torah, as he can use his hand or talit, etc.

On the other hand, the Magen Avraham (Yoreh Deah 154:14) argues on the Taz and allows one to bring over a sefer in order to prop up another sefer.

His main source is the gemara (Megilla 26b) that one may move over a bima to a place where its presence will prevent tuma (impurity) from entering a beit knesset. One can learn the Magen Avraham in a limiting manner, allowing use of a holy object only if it is not clear why one is bringing it over or only if the use is done when the object is stationary. However, it appears from the context and language of the Chayei Adam (31:48) and Mishna Berura (154:31) that they understand the Magen Avraham in an inclusive manner that applies to our case. In other words, if the use is not in and of itself degrading and the fact that it is being used at all is to aid in a mitzva-oriented activity, it is permitted.

It is also possible that even the Taz would permit use of the siddur to kiss the Sefer Torah, because it is not taking the place of "wood or stone," as the Taz complains in his case. The cogency of the argument may depend on the circum- stances. Some may use the siddur as a convenient way to extend the hand and not bother to get closer to the Sefer Torah. If so, its use is for human convenience, although it is within the context of a positive religious experience (showing love for the Torah). However, many use the siddur, because they feel that it is more respectful for the Torah to be touched by something holy, not by human hands. With that frame of mind, the siddur is not a replacement of wood or stone, but is a means of showing respect for the Sefer Torah. Since the Sefer Torah is on a higher level than the siddur, the grounds for leniency are stronger than in the Taz's case.

This concept has precedent in a very similar case. The Shaarei Efrayim (one of the classic sefarim on the laws related to the reading of the Torah) describes that one who gets an Aliya kisses the Torah with his talit or the M'IL (the cover of the sefer Torah). Considering that the M’IL has a higher level of kedusha than the talit or even the siddur, it seems that one can freely use holy things for kissing a Sefer Torah, as he does not write that it is permissible only if there is no other alternative. The only way to deflect the proof is to say that only those things like a M’IL, whose kedusha stems from its use to serve the Sefer Torah, can be used to serve the Sefer Torah in any way.

In summary, it seems that there is strong basis to permit using a siddur to kiss a Sefer Torah, even if alternatives exist. Therefore, one should not criticize or discourage those who have the practice to do so. On the other hand, we cannot totally rule out the contention that it is not proper to use the siddur for that purpose.

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 eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

Rite and Reason by Shmuel Pinchas Gelard
Concerning the implementation of any future scheme or activity, it is customary to declare: IM YIRTZEH HASHEM (IY”H, if HaShem wills it).
Reason: The Midrash says: “A person should never say he will do something, except in accord with HaShem’s decree. ‘Many thoughts are in man’s heart, but only the counsel of HaShem will endure’ (Mishlei 19:21)”. There is an allusion to this in the final words of the pasuk: HI TAKUM, “will endure. The word HI (that’s hee) is spelled HEI-YUD-ALEF, the initial letters (rearranged) of IM YIRTZAH HASHEM.

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
When R’ Yisrael Salanter lived in Koenigs- berg, he shared a room with his student,R’ Yitzchak Malttzman. Each had his own key to the room. One night, the student went out to an important meeting and forgot to take his key with him. R’ Yisrael saw that his student had forgotten his key and was sure that his student would not wake him by rignging the bell late at night. In order to ensure that the student would not spend the night outdoors, R’ Yisrael remained outside, walking about, until R’ Yitzchak returned home.
R’ Chaim Brisker once became involved in trying to make peace between two simple men. One of those close to him asked, “Rebbe, is it fitting for someone of your stature to become involved in such petty matters?”
R’ Chaim answered, “The halacha states that at the end of the Amida one must take three steps back before he is allowed to say ‘Shalom”. For SHALOM, peace, it is worth taking a few steps back.”
Children must be taught to listen to their parents, but parents must also be taught to listen to what bothers their children. (Unattributed)

To be an individualist does not mean not to do what everyone else is doing, but not to do things BECAUSE everyone else in doing them. - From A Candle by Day by Rabbi Shraga Silverstein

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • Bovidae
Animals presented in this MRMH column do not have to have a connection to Parshat HaShavua, but from time to time, the choice is made because of a connection. As tempting as it was to go in a more exotic direction, we decided to stay with the three types of kosher domesticated animals which are men- tioned quite often in Parshat Emor. First there is the topic of blemished animals that are unfit for the Mizbei’ach. Then the prohibition of taking an animal from its mother to use as a korban before it is 8 days old. Then there is the prohibition of slaughtering and animal and its offspring on the same day. And then there are all of the korbanot musaf for the Holydays. Cow, goat, sheep - over and over and over again.

Surfing the web for things to include in this column, uncovered other things of interest. We share them with you.

Although the term BOVINE applies to cows and closely related animals, such as buffalo, the term BOVIDAE is a family of mammals (with 137 species grouped in 45 genera, one of which is the abovementioned bos or bovines) that includes cow, goat, sheep, antelope, gazelle, mountain goat, gnu, wildebeest (same as Gnu, just testing to see if you are paying attention)... In looking over the list of different members of the Bovidae family, they all seem to be kosher. All bovidae have 4-chambered stomaches. They are all cud-chewers. (There are cud-chewers, both kosher and non- kosher, that belong to other families, although they would be members of the suborder - that being a classification that is more inclusive than family - of ruminants.) And it seems (but don’t take this as a definitive word on the subject) that they all have split hooves, meaning that they are all kosher. Even assuming that all bovidae are kosher, it does not follow that all kosher mammals are bovidae. Deer and giraffe, for example, are not in this family.

Back to the sedra... the three types of B’HEIMA T’HORA, kosher domesticated farm animals, are the mammals that are used as korbanot. They subdivide into B’HEIMA GASA, the large animals, i.e. cow family, and B’HEIMA DAKA, the small animals, i.e. goat and sheep. The former category is also referred to as BAKAR (cattle); the latter are also known as TZON. The term SEH refers to both goat and sheep; SEH IZIM and SEH K’VASIM refer to goat and sheep respectively.

Let’s finish off with some GOAT FACTS:
Male is called a billy (domestic) or a buck (wild). Female is a nanny (domes- tic) or a doe (wild). Young is a kid. A group of goats is a trip. Goats usually have 2 kids a year. Gestation is about 5 months. Goats do not have upper teeth. Both male and female can have beards. Goat milk is more widely drunk around the world than the milk of any other animal. The pupil in a goat's eye is rectangular in shape instead of round... Goats are picky eaters... Cashmere and mohair both come from goats.

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
The description of the festivals in this week's parsha is read not only on Shabbat Emor, but also on the first day of Sukkot (and the second day in CHU”L) and the second day of Pesach. It contains a brief summary of the central themes of human history, Am Yisrael and Eretz Yisrael: Shabbat reminds us of the creation of the world; Pesach marks the birth of Am Yisrael; Sefirat HaOmer links the physical freedom from Egypt to the spiritual freedom acquired through Matan Torah on Shavuot; Sukkot connects the people of Israel to the land of Israel and points to final human redemption.

The festival chapter is immediately preceded by a section dealing with the slaughter of animals (Vayikra 22: 25-33). On those days that the chapter is read on the festivals, the reading begins with these verses. According to the Netziv, that reading is based on a tradition going back to Moshe at Sinai. Why are the two passages juxtaposed? And why are the two sections read together on the holidays?

A newborn animal must remain with its mother for at least seven days before it may be offered as a sacrifice. Slaughtering the mother animal and its offspring on the same day is forbidden. At first glance, these laws show mercy towards animals, but if the Torah is concerned about animal welfare, the slaughtering of animals should be entirely forbidden. As we find through- out the Torah, man was given the mitzvot in order to develop his character. The object of these laws is explicitly stated at the end of the section (verse 32): kedusha, holiness, the goal of perfection of humanity.
The omer offering consists of barley which is animal feed; bread is human food. Both are the produce of Eretz Yisrael. This pageant, played out in the Mikdash, the focus of Eretz Yisrael, symbolizes spiritual growth, fulfillment of ourselves, Am Yisrael and the world. - Rabbi Yehoshua FriedmanYeshivat Hesder Ma'ale Efraim • TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

Hebrew Word
Double lesson, courtesy of the Academiya L’Lashon HaIvrit and GuruNet. Escalator in Hebrew is MADREIGOT NA'OT and was invented by Charles Seeberg around 1900.

Divrei Menachem
While last week's parsha promoted the value of holiness among the Jewish people, Emor concentrates on the kohanim whose special functions obliged them to apply the highest standards of behavior and purity.

The tasks of the kohen included offering sacrifices and incense in the Mikdash, diagnosing nega'im, and also teaching the people, as recorded in Malachi (2:7): "For the Kohen's lips should store knowl- edge; and they should seek the Torah from his mouth." Kohanim were also prohibited from various activities such as contact with the dead, marrying a divorcee, et al.
The Sforno notes that Kohanim could not abandon or neglect their role and consequently avoid these prohibitions. This would be a desecration of G-d's name, an act against which they, as community leaders, were most severely cautioned. Rabbi Hirsch reminds us that as representatives of the Sanctuary more was expected of them than of mere individuals.

As in ancient times we are still obliged to honor the Kohen, by showing him respect and by giving him precedence. Nevertheless, the Torah says that "you shall sanctify him," implying that because of his elevated responsibility to the nation, we can compel him to remain true to his calling (Rabbi Hirsch), even by forcing him to divorce a "forbidden" woman (Rashi). How intriguing are the mutual responsibilities of the leaders and the led!
Shabbat Shalom, Menachem Persoff