MISC section - contents: Q: Is it permitted to fold the pages of a sefer to make it easier to find a certain page, in place of a bookmark? A: We have not found a discussion of this particular question, but various sources and ideas on the topic of treating sefarim respectfully should enlighten the matter. The general laws of respect for sifrei Torah are discussed in a few places, including Orach Chayim 154 and Yoreh Deah 282. It is accepted that they apply to printed Torah sefarim of various sorts (see Pitchei Teshuva 282:8; Mishna Berura 154:31), although they are on a lower level of kedusha. The basic question is whether a sefer should be used for a Torah-related use, when an unholy object could be used to do the same thing. The Taz (YD 282:13) forbids using one sefer to raise another one to make it easier to learn from, because he is using something holy for a use for which “wood or stone” works just as well. One can claim that using a sefer’s page as its own bookmark is likewise objectionable. In one way it is better in that the sefer is being used for the purpose of its own use, not to service a different object. Nevertheless, the Taz’s claim that the use of a sefer instead of a mundane object, despite the noble gain intended, is problematic seems to apply. On the other hand, the Taz is probably not grounds to outlaw the practice of folding pages. The Magen Avraham (Yoreh Deah 154:14) argues with the Taz and allows one to bring over a sefer in order to prop up another sefer. His main source is the gemara (Megilla 26b) that one may move over a bima to a place where its presence will prevent tuma (impurity) from entering a beit knesset. One can learn the Magen Avraham in a limiting manner, allowing use of a holy object only if it is not clear why one is bringing it over. However, the context and language of the Chayei Adam (31:48) and Mishna Berura (154:31) indicate that they understand the Magen Avraham in an inclusive manner that applies to our case and agree with him. Nor do they mention that it is permissible only when no other alternative is available. In other words, if the use is not in and of itself degrading to the sefer and the fact that it is being used at all is to aid in a mitzva-oriented activity, it is permitted. If one does the folding carefully, one can all but eliminate the question. There is a machloket among poskim whether the margins of sefarim are holy. Although the margins of a sefer Torah are holy (see Magen Avraham 334:24), the Masat Binyamin (100) says that this applies only to holy parchments, which have a halachic requirement of a margin, not to printed materials. Even according to those who argue, the margins may only have the sanctity of a tashmish kedusha (something which serves a holy object, namely the book’s words) (Tzedaka U’mishpat 16:29 in the name of B’nei Yona). If that is the case, then it is logical that serving the holy text, by helping one find the place, is an appropriate use of the margin. Thus, even the Taz should allow folding the margin alone. (It should not make a difference if by doing so, some of the text is covered.) The remaining question is whether the bending of the page, which leaves a mark, is considered a bizayon (disgrace) for the sefer. Everyone agrees that a sefer should be cherished and preserved. For many, that means that one should be very careful that it not be creased or overly worn. Others feel that a worn looking gemara is a used looking gemara, and that is beautiful, not disgraceful. The fact is that there are many talmidei chachamim who fold the pages of their sefarim and many who do not, and we have no authority or interest to create new prohibitions that do not emerge clearly from classical sources. That being said, our orientation is that as long as bookmarks exist, they are preferable to folding the pages. Ed. note: Not that the Vebbe Rebbe needs my agreement, but I would like to echo the final sentence's sentiment. Independent of prohibitions, a sefer - even well-worn and often-used - should manifest our efforts at according it the high degree of respect it deserves. Folding pages or their corners, putting open s'farim face-down to hold a place, putting other things on top of them, throwing them... (some of the above are the subject of prohibitions), all show a lack of respect. Ask the Rabbi Q&A is part of Hemdat Yamim, the
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Rebbe is partially funded by the Jewish Agency for Israel From A Candle by Day by Rabbi Shraga Silverstein To Rav Yosef Dov Soloveitchik zt"l however, the choice of this week's haftara reflects quite the opposite - a much- needed message of hope and promise to the people of Israel. No matter how bitter and dark the days of Galut may be, Galut is only temporary. The idea of Galut as punishment - the Land of Israel 'spewing out' those who pollute it - appears first in this week's portion. That Eretz Israel by its very nature will not tolerate certain types of sin is explained by Rashi (Vayikra 18:28): "This may be compared to the case of a prince (i.e. a person of a sensitive physical nature) to whom one gives something disgusting to eat which he cannot retain in his stomach but vomits it out. Thus too, Eretz Israel is unable to retain sinners on its soil." Thus, over and above punishment - Galut is actually the natural consequence of sin in Eretz Israel. That is why, explains the Rav, "Halo khivnei khushiyim", with its message of hope and promise that Galut is only temporary, was chosen as the haftara. It reminds us that the Land of Israel itself will be faithful to all Jews who struggle through the lengthy night of Galut to retain their identity as Jews and their loyalty to Eretz Israel. Thus the haftara concludes: "In that day I will set up again the fallen sukka of David... I will restore My people Israel… And I will plant them upon their soil, nevermore to be uprooted from the soil I have given them - says the Lord your God." Rabbi Shalom Kurz, Beit Shemesh On the day before the Pesach, R' Eisel went out to the market and saw the miser standing by the fire where he had burned all his bread. He was busy emptying out his pockets into the fire, in case there were any crumbs left in the linings. "You're wasting your time," R' Eisel told him. "There is no reason for you to have to empty your pockets." "Why?" said the miser. "Because," said R' Eisel, "the law states that the
only chametz we have to get rid of is that which belongs to a Jew, and
you're only a Jew up to your pockets." 2) Why does the Torah say that "Ish", "man", must fear his parents (19:3)? 3) Why does the Torah use the word, "Amitecha"
(your friend), regarding the mitzva to rebuke one who is doing something
wrong (19:17)? Our slavery in Egypt was not simply a physical one. It was a spiritual persecution as well. In fact, the prophet Yechezkel, over 800 years later, at the destruction of the Beit HaMikdash, blamed the negative influence of the Egyptians for the sins of the Jews in his time (Yechezkel 23:8, 19-20). Therefore, had G-d not redeemed us, we would have most probably become free physically while remaining spiritually enslaved to the morals and ideals of the Egyptian people. (2) In the paragraph describing that our forefathers were idol worshippers, the Hagada quotes a verse from Yehoshua which states, "Your fathers lived beyond the river, Terach, the father of Avraham..." Why is Terach called AV, a term usually used to connote someone who contributed to the spiritual character of our nation? Rav Moshe Eisenmann suggests that Terach did contribute something positive to the character of our nation. We are a people who are very devoted to our G-d. We often trace our willingness to sacrifice our lives for G-d to Avraham who was willing to sacrifice his son for G-d. Maybe this wasn't Avraham's self-made approach to serving G-d, but it was in his genes. Terach gave Avraham to be killed by Nimrod when Avraham rejected the divine powers of their idols. This high level of devotion to a higher being which Terach displaced might have been the forerunner for Akeidas Yitzchak and for the extreme devotion to G-d found among Jews. Thus, Terach can be called AV. 3) There are statements in Chazal (see Beraishit Rabbah 2:5 and 44:20) which list the exiles the Jewish people were to experience in world history. They are Babylonia, Persia, Greece and Rome. Why isn't the Egyptian exile counted among our exiles? Commentaries explain that the Jewish people did
not actually become a nation until the giving of the Torah at Sinai. Thus,
the Egyptian exile was actually the MA'ASEI AVOT SIMAN L'BANIM (that which
happened to our ancestors set patterns for their descendants - us) for the
future exiles which we would experience as a nation. Thus, our ability to
withstand that experience and merit salvation made it a part of the Jewish
character to survive the ensuing exiles. Usually the male has a red or orange patch on its head and barred and spotted black or brown plumage with light underparts... Among the more than 200 species are the downy woodpecker, the larger hairy woodpecker, red-crested pileated woodpecker, or logcock, red- headed (popularized by Woody) and 3-toed woodpeckers, and the California woodpecker, which makes small holes in trees for storing acorns... The flickers, the only brown-backed woodpeckers, some- times capture insects on the ground... red-shafted flicker. The sapsuckers (including the famous yellow-bellied sap- sucker) may damage or kill trees by girdling them with small holes through which they eat some of the cambium and drink sap; they also feed on ants and wild fruit... The woodpecker family also includes the Old World wryneck, which does not peck wood... In addition to drilling into trees, pecking is also a means of communication to signal possession of territory to their rivals, and a method of echo-locating grubs under the bark of the tree... Of special interest is the ivory-billed wood- pecker, common name for the largest of the North American woodpeckers, Believed to be extinct ...shiny blue-black in color with extensive white markings on its wings and neck, this bird is distinguished by its pure white bill and by a prominent top crest, red in the male and black in the female... up to 2 ft. long (60cm.) with a 3 ft. wingspan...The ivory- bill woodpecker was rediscovered last week... It is very rare and endangered... but obviously not (yet) extinct. The rediscovery of the ivory-billed woodpecker (in the Big Woods of Arkansas) after 60 years of no reliable sightings, has been compared by ornithologists to finding the dodo or Elvis. (Almost so, but not quite.) The finding has brought about a renewed enthusiasm
in preserving the 550,000 acres of bayous, bottom- land forests and oxbow
lakes... "It's a very wild and beautiful place"... Rabbi Julius Baker suggests that Kedusha is a matter of degree predicated not on the place in which one finds oneself but on the degree of preparation that goes into the religious act. Thus, it is not the Kohen Gadol's entry into the Kodesh HaKodashim, per se, that makes him "Kadosh". For every Jew, it is the devotion to the Mitzva (Kavana) that ultimately defines the level of Kedusha attained in its performance. The rabbis tell us that every Mitzva between Man and G-d needs Hachana (preparation), as it is written: "Prepare to meet your G-d, O Israel" (Amos 4:12). So even the Kohen Gadol will not enter Kodesh HaKodashim without preparation that includes proving his holiness in his daily dealings with people. Paradoxically, when we perform a good deed for someone else, we are not expected to utter any words of Hachana. For when we give charity, we do not keep the recipient waiting. Nevertheless, it is precisely the rush to help others that eventually takes us into the holiest of places. Shabbat Shalom, Menachem Persoff [The Parshat K'doshim Homepage]
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