MISC section - contents: Q I want to give a gift of an authentic, sacred scroll, presented in an artistic form, in a manner that, I think, will add a spiritual touch to the home of the recipient. Is it permitted? A We have to break up our discussion into two parts, the objective, halachic element and the subjective outlook on the specific situation, which is much harder to determine. The gemara (Menachot 34b) brings an apparent contradiction. One source says that if one has two tefillin shel rosh and no shel yad, he can convert one shel rosh into a shel yad. Another source says that one may not turn a shel rosh into a shel yad, because one may not lower something from a higher level of kedusha (theshel rosh) to a lower one (shel yad). The gemara answers that the lenient source is talking about a case where the tefillin were not yet used. Based on the rule that "hazmana lav milta" (preparation does not halachically count), tefillin which were made but not used do not have the kedusha of tefillin that would forbidtheir being lowered in kedusha. According to the opinion that hazmana does count, says the gemara, the lenient case is talking when a stipulation was made during the shel rosh's preparation, that it could be used for less holy purposes. We accept the opinion that hazmana is not binding, and, therefore, one who made cloth into a tefillin bag can put coins into it prior to its use for tefillin (Shulchan Aruch, Orach Chayim 42:3). However, the Rama (ad loc.) rules that when hazmana is done for something that is an article of kedusha itself (e.g. sefer Torah,tefillin, mezuza), as opposed to something to service the kedusha, then the article is imbued with kedusha. While the Magen Avraham (42:6) brings those who argue with the Rama, the Biur Halacha (ad loc.) says that one should not be lenient against the majority opinion that the Rama presents. How- ever, there is an importantlimitation to the stringency. It is forbidden to use the scroll prepared for use as kedusha only for chol (mundane use). It may, though, be used for matters of kedusha of a lower level, including for divrei Torah, for people to learn Torah from it (Mishna Berura 42:19). After providing the halachic background, let us now address your
specific case. If you are talking about a scroll that has already been used for
its intended purpose, it is forbidden to use it in an artistic form, which is a
lower level of kedusha than the mitzva it was helping fulfill. However, if it
was not used, then the matter depends on the context of the use. If the artistic
display of the scroll is done in such a way that one can expect it to draw
people's attention to its Torah content, then we can say that it is being used
for divrei Torah in a positive, albeit "off the beaten track" way. Because of
its kedusha, one would still need to be careful that it not be permanently
displayed in bedrooms or have it pass through bathrooms, but it would be
generally permissible. The content and tone of your description [ed. note -
shortened, by necessity, in the published version], gives the impression that
its intention (and, presumably, its use) is that the kedusha and the specific
words of Torah found on the scroll be noticed and have a positive impact on the
home. However, it is difficult to judge such matters in the forum of email. 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
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Subscribe/English (forthe English version)or Subscribe/Hebrew (forthe hebrew
version). Please leave the subject blank. Ask the Vebbe Rebbe is partially
funded by the Jewish Agency for Israel Grasshoppers (including locust) are mostly plant eating insects found all over the world except the Arctic regions... they can hop, walk, and fly... about 9000 species, range from 1-5 inches (2½-10cm) long. In relation to its size, it has the greatest jumping ability of all animals... Most are green, brown, or olive-green... can destroy entire crops of alfalfa, clover, cotton, corn and other grains, causing millions of dollars in crop damages every year. There are two main groups of grass- hoppers, long-horned (refers to the length of the feelers relative to the body) grasshoppers (including crickets and katydids) and short-horned grasshoppers, usually called locusts (about 5000 species). Normally locusts remain in what is called a "solitary" phase.
But if favorable breeding conditions... over- crowding and scarcity of food...
the insects will go through a “phase change”. They become gregarious, agitated,
begin to gather in very large numbers and finally evolve into a single migrating
swarm, or plague. Once a plague of locusts breaks out there is little that can
stop it. A single band is sometimes miles wide... swarms of desert locusts,
probably the most destructive insect in the world, may contain as many as 28
billion individuals. Locusts are voracious eaters... And that's "just" nature. Rashi opens his commentary on the Torah with the question: The verse, "Hachodesh hazeh lachem" is the first commandment given to Israel. Why, then, does the Torah begin with the story of Creation? Answers Rashi: "For should the people of the world say to Israel, 'You are robbers, for you took by force the land of the seven nations of Canaan,' Israel may reply to them, 'All the earth belongs to the Holy One, Blessed Be He; He created it and gave it to whom He pleased.'" At first glance, it would appear that Rashi fails to answer his basic question. If the purpose of the Torah is to teach us mitzvot, the story of Creation should not have preceded the first mitzva. It could have been told in a separate book, like the book of Yehoshua. The Torah is comprised of TARYAG mitzvot, 613 commandments. Ramban counts Yishuv Eretz Yisrael - conquering and settling the Land of Israel - as one of the 613 mitzvot. Rambam does not include this mitzva in his count. Yet Rambam codifies all the laws pertaining to Yishuv Eretz Yisrael like all the other halakhic authorities.The reason may very well be that Rambam does not consider Yishuv Eretz Yisrael as a separate mitzvah, like the mitzvah of sukkah or shofar. Yishuv Eretz Yisrael is, however, the foundation for all the other mitzvot. Without Eretz Yisrael we cannot fulfill all the taryag mitzvot. This may be what Rashi is telling us. Before the Torah teaches us the first mitzvah, it assures us that Eretz Yisrael belongs to us. Now that we are in possession of our God given country, we are in a position to proceed and obey all 613 commandments. Rabbi Yaakov Bulka, 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 Exodus stands out as a universal message, proclaiming the triumph of good over evil, the victory of the underdog over its wicked taskmaster. Yetziat Mitzrayim marked a glorious crossroads in the unfolding destiny of the Jewish people. For despite having descended to the forty-ninth level of degradation, Bnei Yisrael demonstrated their undying faith in HaKadosh Baruch Hu, as they paraded the pagan gods in front of their Egyptian tyrants - literal lambs to the slaughter. Clearly, as the slaves divested them-selves of the fetters of their burdens, each individual Jew awoke from his personal nightmare. Now he would discover a new identity where dimensions of time and space were defined, freedom of choice delineated, and responsibilities recognized. And as each Jew rallied round to takea "lamb or kid for each father's house", the Children of Israel could be portrayed finally as members of, "The entire Assembly of Israel" (Shemot 12:3). Four defiant days later, all the House of Israel would stand up
and be counted. Acting in unison, Jews dared demonstrate against the mighty
throne of the great Pharaohs. They rallied in response to the command of their
One G-d. They gained the respect and awe of an entire people. Now they deserved
to be elevated, only a few verses later, to the status of, "The entire
Congregation of the Assembly of Israel" (ibid 12:6). [The Parshat Bo Homepage]
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