MISC section - contents: Q Is it permissible to write in the margins of holy texts for educational purposes? May one underline or highlight the text and use pencil or pen? A Many of the commentaries that now surround the traditional
page of the Talmud were written by great scholars in the margins of the page. Of
course, due to respect for the texts, one should make an effort that the page
not look unseemly due to messy scribble. There is a Torah prohibition not to erase any of the Divine Names (see Yoreh Deah 276:9), and there is a rabbinic prohibition against erasing any Torah texts when not necessary. One may not write over the Name of Hashem with one color ink in a way that covers the Name in another color (see Gittin 19a). However, most poskim allow one to cover the Name with ink of the same color, as this is not considered erasing the bottom writing (see Pitchei Teshuva, YD 276:6; Mishna Berura 32:128). Highlighting should be even better than this, because it is not writing, and the bottom writing is fully legible. Since it is done to make the "covered" writing more noticeable it does not seem to be a bizayon (a disgrace) either. Still, one might prefer to underline rather than highlight texts with the actual Names of Hashem. Note to readers of the Vebbe Rebbe column: If you have a question that you feel is of the type that appear in this column, feel free to send it to us (tt@ou.org, or fax: (02) 561-7432, or bring it in to the Israel Center) and we will pass it on to the Vebbe Rebbe people at Eretz Hemda. Your question will either be answered privately, or it might appear in this column at some future date. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha
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subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for
Israel If one does not recognize one’s own worth, how can one
appreciate the worth of others? One who lets out even a quiet sigh that does not come from the
depths of the heart has committed fraud. Reason: We wish to fulfill the views of both Rashi and Rabbenu Tam in Menachos (33a) who differ on whether to attach the mezuzah vertically or horizontally. A mezuzah should be attached to the doorway, placed within a protective container either of wood or of metal (Shulchan Aruch). Reason: To protect the mezuzah from against the sides of the
doorpost. It is customary to place one’s hand on the mezuzah upon entering and leaving the house (Shulchan Aruch). Reason: This recounts the episode in Masseches Avodah Zarah
(11a) concerning Onkeles the son of Kelonimus the convert, who was taken by the
Romans to the emperor. As he passed by a door he saw a mezuzah and he put his
hand upon the mezuzah. He explained as follows: "The former looks at where the soul was before it came down to the earth, and how low it has sunk since then. As a result he is despondent. The joyful person on the other hand, looks at where the soul is now and where it will ultimately go, and that is why he is always happy. “ "Despondency," he added, "has a role to play in causing a person
who has sinned to repent his ways. But it is a very strong medicine, and a
person who takes this medicine all the time, even when it is not necessary, will
find that it doesn't help him. Joy, on the other hand, is a medicine which a
person can take his entire life, especially if the joy is based on one's delight
in serving Hashem." The gemarah (Megilah 16b) quotes Rabbi Elazar who expounds Bereishit 45:14 to teach that when he embraced Binyamin, Yosef wept over the future destruction of the two Temples which were built in Binyamin's portion of Eretz Yisrael. Binyamin wept when they embraced because of the future destruction of Mishkan Shiloh in Yosef's portion of Eretz Yisrael. At this dramatic encounter of the only two children of Rachel Imeinu, two brothers who had not seen each other since childhood, their first reaction was to weep because they foresaw the future Galut of Bnei Yisrael! Now we can understand why Chazal chose this Haftorah for this Parshah. At the same time that we mourn the destruction of our Temple and suffer the pain of Galut, we recall with joy and gladness the assurance that Hashem will grant us final redemption. What better time than the present when we are privileged to
witness the beginning of that redemption to dedicate ourselves to the welfare
and future of Eretz Yisrael and Medinat Yisrael. Above all to realize that there
can be no greater support for Eretz Yisrael and no greater assurance of its
growth and future than Aliyah L'aretz. - Rabbi Binyamin Walfish, Jerusalem;
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 The Gemara relates that these spice apothecaries were experts in their field but would not share their knowledge with anyone else. For this Chazal censured them. They were paid the extraordinarily high salary of twelve gold minas per day for their work. The Temple authorities, perhaps in an economy drive, tried dismissing the Kohanim of Beit Avtinas and replacing them with expert perfumers from Alexan- dria. However the Alexandrians, despite their endeavors, failed to duplicate the secret formula and the Temple authorities were forced to recall the Kohanim of Beit Avtinas - at twice the salary! Once the monopolist Kohanim of Beit Avtinas were asked why they did not teach their craft to non-family members. Their answer was that there was a tradition in their family that one day the Beit HaMikdash would be destroyed; perhaps an unworthy man would misuse this knowl- edge and offer the special Ketoret of the Beit Hamikdash before Avodah Zarah. The Kohanim of Beit Avtinas also had an interesting house rule. A bride in their household was not permitted to use perfume and women marrying into their family were required to observe the same stringency. In this way they observed the Biblical precept "You shall be 'clean' before G-d and before Israel." (Bamidbar 32:22) They did not want anyone to have the slightest suspicion that they were perhaps using the Ketoret destined for the Mizbach HaZahav (Golden Altar) in the Beit HaMikdash for their own private use. For this Chazal blessed them and they "were remembered for good." We have to imagine their aromatic workshop. In the middle of the room, there were long worktables with mortars and pestles, mixing bowls, extremely accurate measuring devices, scales, and various tools. In this redolent studio, the Kohanim of Beit Avtinas compounded the Ketoret. Lining the walls were shelves stacked with sacks and chests containing the most exotic spices in the world, some literally worth their weight in gold. Frankincense, for example, had to be imported from Sheba located
in southern Arabia. "The caravan of camels shall cover thee... all coming from
Sheba, they shall bring gold and frankincense and proclaim the praises of the
L-rd." (Yeshiyahu 60:6) And in those days cinnamon came from China! The Torah specifically mentions four ingredients; Nataf, Shecheilet, Chelbona, and Levona. Nataf is usually translated as stacte. Chazal believed that it was balm. Shecheilet - onycha is the fragrant operculum of a species of shell found in the Red Sea. Chelbona - galbanum and Levona - frankincense are varieties of gum resins. We recall Pitum HaKetoret from Tefillat Shacharit on Shabbat and Chol. Chelbona was actually evil smelling. So why was it included with the rest of the aromatic sweet spices? "A fast in which none of the sinners of Israel participate is no fast. The spice, galbanum, has an unpleasant odour and yet it is included in the spices for the incense offered in the Beit Hamikdash." (Keritot 6b) Rashi explains that the foul smelling Chelbona was included "to teach us that it should not be unimportant in our eyes to include among us, in the assemblies of our fasts, the sinners in Israel so they should numbered together with us." (Shemot 30: 34) However there were seven other ingredients in the incense; Mor - myrrh, Ketzia - cassia, Shibolet Nerd - spikenard, Karkom - saffon, Kosht - costos, Kelufa - an aromatic bark and Kinamon - cinnamon. Josephus wrote that the ingredients of the Ketoret came from the cultivated land, the wilderness and the sea and symbolized that all elements in creation were intended for G-d's service. Another ingredient was a mysterious substance called Ma'alei Ashan ("smoke raiser") which caused the smoke to rise straight up instead of scattering as smoke usually does. The identity of this additive was one of the secrets of Beit Avtinas and they were sworn under oath not to reveal it. That the smoke rose "straight as a date palm tree" was considered one of the ten miracles in the (first) Beit HaMikdash. According to Avot d'Rabbi Natan, one of the Minor Tractates of the Talmud, the "column of the smoke from the burning incense issued forth from the Ketoret on the Mizbach HaZahav and ascended in a direct line to the Kodesh HaKodashim. 365 Minas of Ketoret were prepared every year in the Beit Avtinas perfumery, one for each day of the solar year and three more for the additional Ketoret offered on Yom Kippur. The extra three Minas that the Kohein Gadol required for the Avoda of Yom Kippur were returned to the mortar and pounded yet again. The Ketoret used on Yom Kippur would be of the very highest quality. Some of the ingredients had to undergo special processing. Onycha had to be first steeped in Cyprus wine to intensify its fragrance. Later "lye obtained from leek was rubbed over the onycha in order to render it beautiful." Rabbi Akiva, who lived after Churban Habayit, told this story. "Rabbi Yishmael ben Luga related to me: One day, one of the descendants of Beit Avtinas and I went to the field to gather herbs and there I saw him crying and laughing. I said to him: 'Why did you cry?' He answered, 'I recalled the glory of my ancestors.' And why did you laugh happily? He replied; 'Because HaKadosh Boruch Hu will restore it to us…'" Catriel Sugarman gives illustrated lectures on the Beit
Hamikdash and related topics. He can be reached at (02) 652-7531 or by email:
acatriel@netvision.net.il.
Catriel is in the process of writing a book entitled: Reading Torah Tidbits in shul: Many people read TT during the repetition of the Amida and/or during Torah reading. Some shuls in the States that print up TT from the internet, add a boxed “warning” about not reading TT in shul. Some shuls here do not distribute their copies of TT until the end of the davening. Our answer is to ask, “what would you be doing during the repetition of the Amida and/or Torah reading?” If the answer is, “I pay attention, answer AMEN to each bracha, follow the layning, etc.”, then we say, don’t read TT then. If the answer is, “I talk to my friends”, then we recommend reading TT instead. Commercial Ads on Shabbat: The short answer is that one should
avoid reading the ads. Stick to the Divrei Torah on Shabbat and read the
schedule, and the tiyul info, and the ads before or after Shabbat. When Yosef and Binyamin embrace, they weep on each other's necks ("Tzavarav"). The exclusive use of the Hebrew term "Tzavar" precludes the expression in Shir Hashirim (4:11), which likens the 'neck' to David's Tower. Like the Bet Hamikdash, it is a precious conduit adorned with jewelry that connects the 'higher' levels with the 'lower'. Says Rashi: Yosef wept for the Temples destined to be destroyed in Binyamin's domain, while Binyamin cried for the Mishkan in Yosef's dominion that would eventually be vanquished. At such a joyous time of reunion it is amazing that the two
brothers bewailed the future sorrows of the other. In truth, however, they both
understood that their long years of separation were the result of malice - and
that the destruction of the Temples was also to be predicated on "Sin'at Chinam",
unbridled hatred. So, it is particularly appropriate that at this juncture,
Yosef and Binyamin, emulating Hakadosh Baruch Hu, teach us the timely and
elevated ideal of "Imo Anochi Betzara" - 'I am with him in his distress' (Psalm
91). [The Parshat Vayigash Homepage]
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