Q My talit bag is worn out, and I have
replaced it. What do I do with the old one? On the other hand, it is clear that one is not allowed to be disrespectful to mitzvot. The gemara (Chulin 87a) says that one should not perform the mitzva of covering the blood of an animal with his feet for this is disgraceful for the mitzva. From this, the Sh'iltot (cited by the Tur, Orach Chayim 21) says that as long as an object is still related to the performance of a mitzva (such as tzitzit that are still attached to a garment) they should not be used for one's personal needs. The Tur argues, claiming that the example of covering the blood is different, because there the disgrace is at the time of performing the mitzva. But even he agrees that something which is no longer earmarked for the future performance of a mitzva loses its special status and can be discarded, according to the gemara. The problem is that later authorities suggested that it is proper to be stricter in order to show respect to articles related to mitzvot, and through them to the mitzvot themselves. The Maharil (Laws of Tzitzit) says that instead of throwing out tzitzit strings which were severed, one should look for another mitzva-related use for them. [Ed. note: Bookmarks in s'farim is a popular use of old tzitzit strings.] The Rama (OC 21:1) accepts and extends this approach, saying that one should not throw them in a disgraceful place. The Rama even cites those who are careful to even put them in geniza, a practice he describes as being deserving of blessing. He similarly suggests (Orach Chayim 664:9) to try to use aravot to help bake matzot (almost six months later) and thus keep them related to mitzvot. [Ed. note: Fueling the fire for burning chametz is a popular use for former 4-Minim (and s'chach), especially since most people don't bake their own matzot.] The Shulchan Aruch himself (ibid.:2) mentions that it is improper to use a worn-out talit for disgraceful purposes, (e.g. as a rag), but he does allow one to throw it out. It is not clear if he considers a talit, which is set aside for use in davening, as more or less important than the tzitzit of a regular four-cornered garment (see Pri Megadim, OC, Mishbetzot Zahav 21:3). If one can find a constructive, respectful use of the talit bag (e.g. as part of a Shabbat decoration) it would be a nice idea, but it is impractical to expect everyone to do so. So what is the halacha? The Pri Megadim (ibid.:2) is unsure whether the walls of a sukka have the status of tashmishei mitzva in reference to dealing with them after their use is over. There, the walls are at least a halachic requirement for the completion of the mitzva. A talit bag, by comparison, is just a convenience related to the mitzva article. The Mishna Berura (21:13) says that even those who say one cannot throw out tzitzit (strings) say that one can throw out a talit garment. So certainly, one may throw out the talit bag. Many have the practice to wrap up such borderline items before throwing them into the garbage. While we have not found this idea in poskim in this context, it seems consistent with the spirit of the matter. Note: Overloading geniza resources unnecessarily is not a positive thing [either]. [Ed. note: A t'filin bag is different. We take a strict view and consider it to be Tashmishei K'dusha which requires g'nizah.] Ask the Rabbi Q&A is part of Hemdat
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Jewish Agency for Israel One can transgress the law of Lashon
HaRa with only a smile, a wink, or even silence. (unattributed) Angel Arithmetic Chidushei HaRim suggests that Lot's
being saved was not originally definite. He was lacking in merit and his
being Avraham's nephew might not have been sufficient to save him. But he
was also to be the ancestor of Rut the Moabite. That would give him the
merit to be saved, but only if she would be allowed to marry into the
Jewish People. The Torah bans a Moabite from entering into K'hal HaShem.
Is the ban on males only or does it include females? A future Sanhedrin
ruled that female Moabites could marry into the Jewish People and the ban
was only on the males who confronted Israel with hostility and refuse us
food and water. Women generally are modest and remain in the in the
background when the males aggressively confront out- siders. To whom do we
attribute this modest behavior of the women of the nations of the world?
To the mother of a multitude of nations, SARA IMEINU. When the angels
asked Avraham where she was, he answered, She is in the tent. This
symbolizes a feminine trait of modesty and non-confrontation that allowed
a future Sanhedrin to rule that Ruth the Moabite can indeed marry Boaz and
become the Mother of Royalty. This got Lot his merit to be saved, and one
of the angels that had just fulfilled his task was then sent on to Sedom
with the Destroying Angel, to save Avraham's nephew and the
great-great-great-great... grandfather of David HaMelech and the entire
Malchut Beit David, until Melech Ha- Mashiach. Lot did not merit an angel
being sent to save him, but picked up the merit (and angel) en route,
thanks to Sara Imeinu and Ruth. Chipmunks are hoarders... been known to
store acorns and nuts enough to last them several years... gestation
period is thirty one days. A litter will be 2-8 babies (called pups), born
in the spring. Chipmunks sometimes have another litter in the fall.
Females raise the young without any help from the male. The young are
ready to leave the nest after six weeks. They will go off to find their
own territory and will be able to mate the following winter... do not
hibernate in the winter. They will go into a deep sleep during the coldest
months. Awaking only occasionally, to eat, and take care of personal
needs, but will not leave their burrow. They're very fast and curious,
chittering and chirping, and running around... very bold and in areas
where they are used to seeing people... rodents ... genus tamias...
sqirrel family... Males live about five years; females about nine. Because
of the way chipmunks store their food, uneaten nuts and seeds tend to
germinate well and often, which is helpful to the ecosystem. They can be
pesty, but less so than many other rodents. Disney's chipmunks, Chip and
Dale were Donald Duck's playful nemeses since 1943. This Midrash may, perhaps, be understood as follows. Avraham Avinu was commanded to leave his land, his birthplace and his father's home. He was to go to Eretz Yisrael where the negative influence of chutz la'aretz would no longer exist, where his birthplace and his father's home would no longer play a part in his life. He was commanded to run away from the negative, "lekh lekha me'artzekha," "go away from your land." His greater mission, however, was to do good, to advance forward towards nobler, positive goals. Hence, "lekh lekha el," "go to" is the greater command. Many people heed the call of "lekh lekha," and exert great effort that involves considerable expense and personal sacrifice to make aliya to Eretz Yisrael. They will certainly be rewarded profusely for this great mitzva. One must realize, however, that aliya does not end at Ben Gurion Airport; that is where it only begins. Aliya to Eretz Yisrael is an ongoing "lekh lekha el," going up to higher and higher levels of Torah learning and mitzva observance, holiness and spirituality, and higher and higher levels of character development. This "lekh lekha el" is not only for ourselves, but also to bring our children with us to reach even higher levels than we are capable of reaching. The pure and holy environment of Eretz Hakodesh and the enlightening atmosphere of Eretz Yisrael make this possible. May those who have not yet been able to fulfill the call of the first "lekh lekha" merit to do so, and may those fortunate to have already made the first "lekh lekha" merit to continually fulfill the second "lekh lekha" in an unending quest for perfection in Eretz Yisrael. Rabbi Zev Leff , Moshav Matityahu Our rabbis teach us that from the behavior of Avraham and the angels one learns the Laws of etiquette. So, despite our understanding that the angels already knew the answer to their question," Where is Sarai your wife?' their concern for Sarah is surely nevertheless instructive. For it is Avraham's response that catches the attention of the commentators. For example Rashi notes, that Avraham's indication that Sarah was to be found "in the tent" highlighted her modest demeanor. The Kli Yakar adds that it was due to Sarah's modest response that she merited that kings should descend from her (cf. Megila 10b, Bereishit 17:17). So, this is where Sarah "was at". And where are we? Shabbat Shalom, [The Parshat Vayeira Homepage]
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