MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] Torah from Nature
[7] Various Divrei Torah
[8] Taanit Esther
[9] From the desk of the director
[1] 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, headed by Rav Yosef Carmel and
Rav Moshe Ehrenreich, 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 I was at a friend's house on Shabbat and found only a roll of
toilet paper in the bathroom, with no cut paper. What does one do in such a
situation?
A The answer to this question must deal with two distinct issues. The first is
simply what to do when there is no prepared toilet paper for Shabbat. The other
involves dealing with the fear of insulting friends with differing halachic
standards on certain issues.
The overwhelming majority (at least) opinion is that one cannot
use toilet paper by ripping it from a roll on Shabbat. One who rips it on the
perforation, which creates a measured piece of paper, violates the Torah
prohibition of MECHATECH. If one rips off a piece in an unmeasured manner (not
on the perforation), it isa matter of considerable discussion whether he
violates the Torah prohibition of KOREI'A (ripping for a constructive purpose)
or just a rabbinic violation of METAKEN KLI (see Shulchan Aruch, Orach Chayim
340:13; Biur Halacha, ad loc.; Tzitz Eliezer XI 30). The crux of the issue is
whether KOREI'A applies when one cutsa part of an object from the rest of the
object in order to use only one of the two parts (Biur Halacha, ibid.).
Several poskim rule that in the case of KAVOD HAB’RIOT
(compromising of human dignity) one is allowed to rip off the toilet paper in a
way that only a rabbinic violation, not a Torah one, will be violated (Shemirat
Shabbat K'hilchata 23:16; Tzitz Eliezer, ibid.; Piskei Teshuvot 340:28). This is
based on the principle thatin cases of significant need of KAVOD HAB'RIOT,
rabbinic laws may be pushed off (Berachot 19b). Although we need to apply this
rule with care (see Tosafot, ad loc.) we do have precedent for using something
MUKTZEH as toilet paper (Rama, Orach Chayim 312:1, based on Tosafot Sukka 36b;
see also Shemirat Shabbat K'hilchata,ibid.). One can make the matter a rabbinic
violation by cutting the toilet paper in a significantly unusual way. (Using
elbows and legs are among the poskim's suggestions, as is wetting the paper away
from the perforation so that it will rip easily in a halachically less severe
manner.)
This, of course, is under the assumption that there is no other
way to deal with the KAVOD HA'BRIOT issue without ripping the toilet paper. This
is not always the case, as we now need to discuss the general question of
whether one can find other solutions. The most direct, if the problem is
discovered in time, is to ask the host for tissues or pre-cut toilet paper (one
may open a package by destroying it), which they may have forgotten to put out.
This is not a big deal and has probably happened to all of us. On the contrary,
one who says nothing can cause embarrassment when the host discovers later that
they put their guest into an uncomfortable situation. The question is about
situations where one is convinced that the people are not aware or have
purposely been lenient (with an unusual rabbinic ruling or without one) on the
matter.
What would happen if one would raise the need for pre-cut paper,
either explicitly or with a question like, "I didn't find the Shabbat toilet
paper?” While it is not pleasant on either side, it is sometimes preferable to
having the host find out years and dozens of guests later that they were unaware
of or not careful about something that their peers were and put their guests in
uncomfortable positions. If they will not listen or it is a community where you
are one of the few who is careful on the matter, then one can, in many cases,
apply the rule of MUTAV SHEYIHIYU SHOG'GIN (it is better that people violate
something unknowingly (or partially so) than knowingly - Beitza 30a). It is
trickier when a person might listen, but he is in a fragile religious state
where he could also react negatively to what he sees as religious meddling. We
cannot address guidelines in a paragraph, as a book would be needed. The basic
advice is to be smart (including bringing yourown provisions to a home where you
expect such a problem).
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
info@eretzhemdah.org with the message:
Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew
version). Please leave the subject blank. Ask the Vebbe Rebbe is partially
funded by the Jewish Agency for Israel
[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
Once, one of R' Yisrael Salanter's students told him:
"Rebbe, I am in very serious financial trouble, because I don't have a job."
"Why not become a Rabbi?" asked R' Yisrael.
"Rebbe, I am afraid that I might offer an incorrect ruling", the student told
him.
"Who should become a Rabbi?", said R' Yisrael, "One who is not afraid of ruling
incorrectly?"
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom,
Words of Wit; A Touch of Wisdom, A Touch of Wit;, and "Wisdom and Wit" —
available at your local Jewish bookstore (or should be).
[3] Candle by Day
If we did not take such pride in our victories, we would not be so crushed by
our defeats; the bigger we THINK we are, the harder we fall. - From A Candle by
Day by Rabbi Shraga Silverstein
[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Introduction? That’s an easy word. HAKDAMA. That’s for the introduction of a
book, a speech, etc. But what about the opening piece of a musical composition?
In English it is called a PRELUDE or an OVER-TURE. And what is itcalled in
Hebrew? AKDAMA
[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Rav Nachman of Breslav notes that the TERUMA, the sanctified donations of
materials and professional expertise used in the building of the Mishkan, were
varied and individual. Some people gave precious stones; others donated gold,
silver or copper; yet others offered fabrics or their artistic talents.
The commentary Da'at Sofrim suggests that the word TERUMA stems
from the two-letter root, "ram," which means elevated. The greatest gift we can
offer is one that expresses and elevates our unique, individual self. We are all
different, but when we come together offering our unique contributions, we
provide a dwelling place for Hashem in this world.
Aliya to Eretz Yisrael is a similar process. We arrive here -
all ages, all professions, diverse backgrounds - and we make our individual and
varied contributions to the Land and the Jewish people. Eretz Yisrael is indeed
God's country - a land where we can bring our spiritual potential to full
expression. It is in Eretz Yisrael, the only place in the world where one can
observe all the mitzvot, that Hashem will meld our unique and individual
contributions to form the Third Temple and dwell among us.
Be a part of the TERUMA process now. Aloh, Naaleh!
Rabbi Mordechai Reich, Efrat
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
[6] MAH RABBU MAASECHA HASHEM...
ZEBRA 3 species,
many sub-species. Plains zebra... Mountain zebras... Grevy's zebra are the
largest... They have thin stripes with a long black spinal band... Grevy’s zebra
require less water than other zebra... There are a number of theories about why
zebras have stripes and some debate as to the purpose of the bold
black-and-white patterns. One theory is... Distortion: The striped pattern may
be a way to confuse predators when congregating in herds. The bold pattern makes
it almost impossible to focus on a single animal. When a zebra starts to run,
the stripes may cause a flash pattern that for a split second distorts the
vision of the attacking predator. Zebras live less than 10 years in the wild,
but can live to 40 in captivity...
[7] Various Divrei Torah
Baal HaTurim: MIBEIN SHNEI HAKRUVIM - initials: MOSHE, who received Divine
communication from there
Baal HaTurim points out that the phrase ATZEI SHITIM, acacia wood, appears 24
times in the Torah. This matches (in some way) the 24,000 people who died in a
plague following the sinning with the Midyanite and Moavite women and the
Zimri-Kozbi episode. Not just a numerical match - the place where the sinning
took place is called Shitim. On some level, the use of ATZEI SHITIM in the
construction of the Mishkan is an atonement or counterbalance to the sinning at
Shitim.
[8] Taanit Esther
Some say that we fast on Taanit Esther because of the fast that Esther declared
upon the Jews of Shushan before she approached the king to plead for her people.
It is likely that the name of the fast day comes from that episode in the Megila,
but not the fast day itself. Some say that on days when the Jewish People wage
battles, they fast and pray for Divine help and guidance. Such a day was the
13th of Adar, the usual date of Taanit Esther (but not this year). Some say that
the fast is actually mentioned in the Megila, which speaks of ,DIVREI HATZOMOT...V'Z'AKATAM...the
matters of the fast and the Wailing. And some suggest that the fast was
instituted as and atonement and TIKUN (repair) for the Jews of Shushan attending
the parties of Achashveirosh, at which he flaunted the plunder of the Beit
HaMikdash and at which he belittled G-d. The Jews had no business enjoying those
parties. Therefore, abstaining from food and drink serves as an atonement and
TIKUN. And, ironically, so does the eating and drinking of Purim day. There are
two ways to atone for sins of eating and drinking. One is to fast, and the other
is to indulge in food and drink, even to an excess... that is L’SHEIM SHAMAYIM,
for the sake of Heaven and for the fulfillment of a mitzva. Taanit Esther serves
as a sobering reminder not to indulge food and wine for the wrong reasons on
Purim. Taanit Esther embodies the serious side of Purim, which we tend to ignore
or overlook on Purim day.
[9] Divrei Menachem
Parshat Terumah deals with the preparations for the construction of the Mishkan,
the Tabernacle in the wilderness where the Shechina, G-d's Presence, would rest.
Indeed, not- withstanding the ignoble act of the Golden Calf, the building of
the Mishkan is the major theme to occupy the remaining parshiot in the Book of
Shemot.
The very necessity for such a 'Sanctum' comes into question when
we consider that, following the Revelation on Mount Sinai, every Jew was worthy
of having the Shechina dwell within. It seems, however, that Bnei Yisrael's
backsliding into idolatry vindicated the need for the Mishkan.
For, as the Sforno suggests, the structure and design of this Sanctuary would
constantly draw the people back to the traditions received at Sinai. For
instance, one of the predominant elements within the Mishkan was the Ark that
contained the Luchot HaBrit, the Tablets of the Law bestowed on the Mountain.
And the Cherubim perched atop this Ark gazing downward symbolized the Jewish
people's focus on the Torah.
The rabbis ask why Moshe alluded to the Ark before mentioning
the Mishkan, the structure within which the Ark would be placed (cf. Shemot
25:10). Ramban dutifully responds that, as our teacher, Moshe was more
interested in highlighting the word of G-d than the edifice in which it would be
housed. What an appropriate thought as we contrast the roles of the Aron Kodesh
and the shul today!
Shabbat Shalom, Menachem Persoff
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