MISC section - contents: Q: Is it permitted to put on strips that whiten the teeth on Shabbat? A: Let us make sure that we are referring to the same thing. Home-use, teeth-whitening strips are adhesives similar to a band-aid with an active ingredient of peroxide or another bleaching agent. One uses each one for about half an hour per day and the treatment, lasting a couple weeks, causes the teeth to be significantly whitened. We must investigate two melachot (categories of forbidden work on Shabbat) regarding whitening teeth. One is MELABEN, which is literally, whitening. The other is TZOVEI'A, coloring. Classic MELABEN, as found in the Mishkan, was the whitening of wool, done by removing the impurities that got on the wool while it was on the sheep. The toladot (Torah-level extension of the melacha) apply to washing different fabrics. However, MELABEN does not apply to hard objects that do not absorb (Mishna Berura 302:41),including teeth. TZOVEI'A applies to the coloring of even hard objects. If the color lasts for a long time, there is a Torah-level prohibition, and if for a moderate amount of time, it is forbidden only rabbinically (see Rambam, Shabbat 9:13 & "The 39 Melochos", pg. 740). In any case, the teeth whitening lasts for a relatively long time.One factor that limits the applicability of TZOVEI'A here is the fact that the colored object is the human body. R. Eliezer and Rabbanan (Shabbat 95a) argue if it is forbidden from the Torah to color the human body. We accept Rabbanan's opinion that it is not a Torah prohibition (Rambam, Shabbat 22:23- see Minchat Chinuch32:16). However, there is still a rabbinic violation. Therefore, for example, it is forbid- den for women to put on many types of makeup on Shabbat. Is whitening teeth (which is done chemically) analogous to adding a layer of color to the surface? Acharonim assume that it does not make a difference how an action causes an object's color to change. For example, the Minchat Yitzchak (V, 32) says that one may not purposely suntan on Shabbat, because it brings about an intentional coloring of the skin. Similarly, while most poskim allow going outside with photo-gray lenses (which get darker in brighter light), they do not base themselves on the fact that the change is chemical (see Shemirat Shabbat K'hilchata 18:18). A Talmudic basis for this concept exists in Rashi's under- standing of the mishna (Shabbat 94b), which is accepted as halacha by the Shulchan Aruch (OC 303:25). There it prohibits placing a type of dough on the skin that causes a red mark to develop. One might argue that bleaching is not coloring but neutralizing "impurities" and allowing the white, which indicates the absence of elements that absorb light, to remain unhindered. However, this is apparently not a correct halachic analysis. The strips do not scrape off particles and allow a lower, white layer to be visible.Rather, they chemically alter the normal color of one's teeth to a brighter than usual shade of white. How one changes an object to any color, including white, is halachically unimportant. It is even possible that removing a layer to uncover a desired color below is TZOVEI'A (so implies "The 39 Melochos," pg. 749). Another lenient claim is that a single application may not make a noticeable difference. It is true that it takes at least a week for the full impact. However, it seems that the user has reason to expect a given application to have some effect, perhaps even a noticeable one, as he intends. Also, the pace of progress varies based on different factors. Thus, it is hard to use this as a reliable leniency. Therefore, we believe
that one should not use the teeth-whitening strips on Shabbat, which
should not be an impediment to completing the treatment. (We did not
deal with the issue of using adhesives that must be removed from
their base. This is similar to issues regarding diapers and
band-aids (see instructions in Shemirat Shabbat K'hilchata 15:81 and
35:20-28)). The opening pasuk in this section reads: "Hashem's mo'adim that you designate and proclaim as holy assemblies - these are My mo'adim." Rav S.R. Hirsch asks: Why does the verse repeat the fact that these are mo'adim? Why not simply say: "These are the Festivals of the year," and then list them? He answers that Jewish holidays are never unilaterally imposed upon us. True, Hashem ordains these days and imbues them with holiness. But they only become real when WE become God's partner and declare them holy, when WE celebrate their particular mitzvot and minhagim. Neither God nor the Jewish People alone can create a Chag! So the pasuk quotes God as saying: "These are holy days, as far as I am concerned. And if you - Israel - will also proclaim them as such, then they will really become Festivals. If this is true of the Chagim, it is also true of Eretz Yisrael. The Land is here eternally; it's not going anywhere. But it waits for US to come and inhabit it, work it, transform it, sanctify it. So, too, Yerushalayim shel Ma'ala is already built, just waiting until we do what it takes to "bring it down" to Yerushalayim shel Mata. Without our participation, nothing happens. For the Jewish People - who faithfully waited 2000 years for the opportunity to reclaim Israel and usher in a new Golden Age of Judaism - this is both the time AND the place to fulfill our Divine Destiny. Rabbi Stewart Weiss, Ra'anana 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 After the man had passed, the shamash became furious and said, "A public sinner! How dare he? He deserves to be whipped!" "Leave him be," said R' Yitzhak Elchanan. "We should do everything
in our power to draw him closer to us. After all he still has one
tremendous attribute. He respects rabbis and is ashamed when meeting
them. If we decided to alienate him from us, not only will he
continue doing what he does now, but he will begin to deliberately
flaunt all the laws." 2) The Torah instructs us to count the omer on THE DAY AFTER THE SHABBAT (23:15) which, according to Chazal, refers to the first day of Pesach. Why is the first day of Pesach called SHABBAT? 3) Why does the Torah repeat the laws of Pei'ah and Leket in this
Parsha (23:22), especially since it uses precisely the same words
used for these commands in last week's Parsha (19:9)? Nesivos Shalom answers that reaching the level of Kedusha requires
G-d's assistance. We can take the first steps, but ultimately, it is
a super-human quality which G-d grants as a gift. However, no
individual can merit such a gift. It can only come through the power
of the unity of a group. That message is symbolically captured by
the mitzva being presented at Hakhel. 3) Why does the Torah use the word, AMITECHA (your friend) regarding the mitzva to rebuke one who is doing something wrong (19:17)? Rav Hirsch explains that AMITECHA, you friend, connotes the responsibility to not project a sense of superiority over the person who is being rebuked. Despite the fact that he is being rebuked, he must feel like he is an equal who, if the situation arises, can also exercise his responsibility to rebuke back, as well. Parsha Points to Ponder is prepared by Rabbi Dov Lipman of Beit
Shemesh ppp@israelcenter.co.il • Answers will appear in the next
issue of TT It started with Korban Pesach and developed into a cycle of holidays that all commemorate the Exodus ELE MOADEI HASHEM MIKRAEI KODESH ASHER TIK'R'U OTAM B'MO'ADAM: (VaYikra
23:4) Baal HaTurim points out the unusual pattern in the final letters of
each word in this pasuk: They are paired off - LAMED-LAMED, TAV-TAV,
ALEF-ALEF, VAV-VAV, ALEF-ALEF The largest animal in existence, and the largest animal EVER to exist (so it is said) is the blue whale. Largest specimens measure in at over 33 meters (110 ft.) long and 190 tons. The largest land animal alive is the African elephant, weighing in at over 12 tons. That means that the blue whale weighs more than 15 bull African elephants, each of which outweighs about 150 people. Think about what you've read so far. It boggles the mind. Now let's go the other
way. Thailand's bumblebee bat (a.k.a. Kitti's hognosed bat) might be
the world's smallest mammal (or the Etruscan pygmy shrew might
be)... about the size of a bumblebee, weigh about as much as a dime,
and have the ability to hover like hummingbirds. Weighing about
2.3g, less than half a sheet of A4 paper), the blue whale would
outweigh 82 million bumblebee bats. Their numbers are estimated to
be around 150 individuals, making the smallest mammal one of the 12
rarest species in the world. According to Ibn Ezra, the repetition of the command to speak to the Kohanim indicates that the Kohanim, as the scholars and teachers among the people, were first to draw the general lessons regarding purity derived from the previous chapters. Consequently, the Kohanim could then contemplate the laws in this category applying specifically to them, as outlined in this week's parsha. It is instructive that Moshe speaks to the "children of Aharon" rather than to Aharon himself. The implication is that although the younger Kohanim clearly derived their status from their father, it is they who have to carry on the tradition. Moreover, our rabbis note, the apparent redundancy implies that beyond taking precautions to remove themselves from contamination, the Kohanim were also to caution their children concerning contact with the dead (See Rashi; Yevamot 114a). Noted Rabbi Moshe Feinstein: This clearly indicates that the adult Kohanim had to set an example to their children. Unquestionably, as scholars and teachers, there could be no better way for the Kohanim to actualize themselves. Shabbat Shalom, Menachem Persoff [The Parshat Emor Homepage]
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