MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] MicroUlpan
[5] A Touch of Wisdom, A Touch of Wit
[6] Parsha Points to Ponder
[7] Missionary Warning
[8] 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: Can one use a bird feeder on Shabbat?
A: The mishna in Shabbat 155b assumes that one may feed animals and discusses which systems are permitted and which are not. The gemara (ad loc.) presents sources that indicate that it is forbidden to feed animals in any manner and provides two distinctions to resolve the apparent discrepancy. The main one is that one can feed only those animals whose food is his responsibility. The gemara also distinguishes between those animals which are dependent on man for food and those which can find food independently. The Shulchan Aruch (Orach Chayim 324:11-12) accepts both distinctions and says that only if one has responsibility for an animal, and it needs to be fed, is it permitted. (When the owner can feed, others can do so on his behalf (Shemirat Shabbat K’hilchata (= SSK) 27:21). Otherwise it is forbidden as unwarranted toil on matters not related to Shabbat (see Mishna Berura 324:29). (As is normal for rabbinic prohibitions of this type, it is forbidden even for one who enjoys feeding animals.)

The main determining factor of whether one has a responsibility to feed animals is whether he owns/controls the animals. If he takes them to his home, barn, etc. for his benefit, then he has a strong responsibility to provide for them properly. (See Yalkut Yosef 324,1 who compiles several sources to show that this is a very serious responsibility). Apparently, members of the animal kingdom that are out of the human domain are in the Divine domain, and Hashem looks out for their needs. Thus, it is forbidden to fill a bird feeder to feed wild birds on Shabbat.

Under certain circumstances, some poskim allow feeding an animal that one does not own. The Shulchan Aruch (324:11) mentions that one can feed a dog. While some explain that this refers to a one’s own dog, the Magen Avraham (ad loc.:7) says that it refers to a dog that one does not own, and that it is a special dispensation based on the gemara (ibid.) that mentions Hashem’s concern for a dog’s difficulty finding food. Some prominent poskim (Aruch HaShulchan 324:2; SSK 27:23; Yalkut Yosef 324:4) extend this concept to any animal that we know is hungry and suffering. The same might apply to birds at certain times of the year, if one knows that they have difficulty finding food elsewhere. This would especially be the case if he made them accustomed to frequenting the area of his home, and the surrounding area does not have sufficient food opportunities. (We cannot offer a zoological opinion, and certainly not about circumstances that we have not observed.)

Since the problem on Shabbat has to do with unwarranted toil, many say that if one needs to shake out his tablecloth for his own purposes, he can purposely do so in a place where animals will benefit (see SSK 27:21 and Yalkut Yosef, ibid.). An interesting, longstanding machloket is whether the minhag of some to throw bread crumbs to birds on Shabbat Shira (to recognize the birds’ assistance in glorifying the miracle of the manna that fell before Shabbat) is permissible. The Magen Avraham (ibid.) and Mishna Berura (324:31) object, because one is feeding birds that he does not own. The Aruch HaShulchan (324:3) and others justify the minhag by claiming that we are throwing them food for our sake, not theirs.

On Yom Tov, it is permissible to slaughter animals in order to eat the meat that day, but it is forbidden to trap them. In order to distance us from the possibility of trapping free animals, the Rabbis forbade on Yom Tov throwing food to an animal that it would be forbidden to trap (Beitza 23b; see Tosafot, ad loc.). In such cases, Yom Tov is more stringent than Shabbat.

In general, the logical suggestion is to fill the bird feeder before Shabbat (or Yom Tov). If one forgot to do so, he should not, under normal circumstances, do so on Shabbat, in which case he can assume that the birds’ Maker will provide for their welfare.

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] Candle by Day
And what if crime DID pay?
From A Candle by Day by Rabbi Shraga Silverstein

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Having returned to its ancestral homeland after approximately 2000 years in exile, the Jewish people ought to rethink the "stork" model of chesed, which has become a hallmark of life in the Diaspora.

The stork, known in Hebrew as the "chasida," is listed among the non-kosher species of birds in this week's Torah portion, Shemini (13:19). Commenting on the etymology of the stork's name, the Gemara (Chullin 63a) asserts that the stork is called "chasida" because it "performs acts of loving kindness (chesed) with its fellow birds."

Citing Rambam's declaration that all non- kosher birds are cruel by their very nature, the Chidushei HaRim asks how it is possible for the stork to be considered impure, on the one hand, and a model of virtue, on the other. Looking closely at the words of the Talmud, the Chidushei HaRim concludes that there must be some fundamental flaw in the stork's chesed. Indeed, the stork limits its chesed to "its fellow birds." Rather than performing deeds of loving kindness for all of God's creatures, the stork focuses its energies on its own species alone.

Throughout the long years of the Diaspora, the Jewish people rightfully gained the reputation of being a generous people - "merciful ones, the children of merciful ones." Jewish communities around the world developed remarkable institutional infrastructures to cope with poverty, illness and disability. And, yet, the Jewish people were forced to adopt a "stork" model of chesed. Diaspora Jews were so busy addressing internal problems that they did not have the luxury of spreading their generosity beyond their own, insular communities.

"With the return to the Land of Israel, the Jewish people is now able to act as a collective moral agent in a way that it could never do so before. Now, the Jewish people has formal state structures - the government, the army, the economy, etc. - at its disposal to spread the Jewish values of chesed and tikkun olam on a grand scale."

Having made our way back to the Land of Israel, we should examine whether we can move away from the "stork" model of chesed and branch out to a new model of loving kindness with a more expansive reach. True, chesed starts at home. But, it need not end there.

Dyonna Ginsburg, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a

[4] MicroUlpan
Next time you do some painting at home, and you need a roller, try asking for a MAG-LEIL and see if the guy in the store knows what you are talking about.

[5] A Touch of Wisdom, A Touch of Wit
A man once came to R' Naftali of Ropshitz to ask how he could repent for his sins. As the man was embarrassed to admit that he himself had committed the sins, he pretended that a friend had sent him to ask how one should repent. He gave a long, detailed list of his sins. After R' Naftali had heard the entire list, he smiled and said: "Your friend is a fool. He could have come by himself and claimed that he was coming on behalf of a friend."

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).
Excerpted with the permission of the copyright holder

[6] Parsha Points to Ponder -for Parshat Tzav and Purim:
1) Rashi (9:26) teaches that Moshe entered Ohel Moed with Aharon to teach him how to perform the incense service. Why didn't Moshe teach Aharon this procedure at the time when he taught him how to do all of the other sacrifices?
2) Why does the Torah use three different tenses when describing the animals which do not have split hooves ("mafris parsa") - camel in present (11:4), "shafan" in future (11:5) and "arnevet" in past (11:6)?
3) What is the significance of the tradition which teaches that the "vav" in the word "gachon" (11:42) meaning "stomach" (referring to the animals which crawl on their stomachs) is the middle letter of the Torah?

Last week's Parsha Points to Ponder
(1) Why is the MEM in MO'K'DAH written small?
The Kotzker Rebbe teaches that the small MEM in the word meaning firewood teaches that the fire and burning desire that a Jew has for Torah and mitzvot need not be publicized for all to see. Rather, it should be hidden privately in the inner recesses of the heart and acted upon.
(2) Why does the Torah teach us about breaking the clay vessel in which a korban is prepared, specifically in the context of a Chatat (sin offering)?
Kli Yakar answers that the Torah wanted to convey a specific message regarding a person who has sinned. Just like the vessel which has absorbed the taste of the sin offering, a person who is saturated with sins cannot set himself on the right path unless he completely forsakes his sinful habits... Once he makes this break, the process of purification can proceed.
(3) Why does the "Shoshanat Yaakov" state that the Jews rejoiced when they saw "TOGETHER" that Mordechai was dressed in the royal clothes?
Sfas Emes explains that the Jews understood that Haman was successful in his decree against them because of their lack of unity... Thus, as the Shoshanat Yaakov records, part of their happiness was actually over the fact that they saw that they were unified.

Parsha Points to Ponder by Rabbi Dov Lipman of Beit Shemesh • ppp@israelcenter.co.il

[7] Missionary warning (part 1)Jews Beware: Number of Messianic Jews in Israel reaches astronomic proportions by Mayaan Jaffe
They are on every street corner; they’ve penetrated all segments of Israeli society. They call themselves “believers,” and their main purpose is to proclaim their message: Jesus is the Messiah of Israel and the savior of the world. Messianic Jews (also known as Jews for Jesus or Hebrew-Christians) have become an epidemic in Israel.

A survey published in 1999 by the United Christian Council in Israel states there were roughly 50 Messianic Jewish congregations in Israel, hundreds of registered charities and aid groups, and offices or representatives of some 50-60 worldwide active missionary groups. According to Ze’ev Shtigletz, head of the Anti-Missionary Division of Lev L’Achim, the number of Messianic Jews in Israel in the last ten years has reached astronomic proportions. He says there are as many as 15,000 Messianic Jews currently living in Israel, as opposed to the 5000 who resided in Israel before 1995.

These Messianic Jews openly proselytize. They state their aims clearly in their pamphlets and on their websites. They work with government aid offices to offer support to the needy, amounting to millions of dollars each year. They use their cash to give food, blankets, medical supplies and other requisites to the poor,but each dollar is given in exchange for a greater commodity: the Jewish soul. They profess - in writing - that giving to the disadvantaged is the number one way of reaching their ‘clientele.’

The government turns a blind eye; in a country laden with terror and distress - the latest National Insurance Institute survey placed more than 22% of Israelis living in poverty - every extra dollar is a huge help. Somebody needs to help the poor.

Who are these Messianic Jews? Jews for J claim they are a fourth sect of Judaism, and claim they are the “enlightened Jews.” Just like the Jewish Christians that formed a distinct Judaic sect in Jerusalem in the first century C.E., Messianic Jews claim they still believe in the laws of Moses, yet they also recognize that the Messiah came already, and his name was Jesus. That these people are Jewish, says Shtigletz, is a lie. Any person who believes in Jesus is a Christian; once one believes in Jesus as his savior, he is outside the realm of acceptable Jewish belief, regardless of the extent of his adherence to Jewish custom.

Tell that to Christians. Well, at the very least to the evangelical Christians, those Christians who interpret the Bible and New Testament literally. They have cast dogma aside in their approach to Jews, knowing that after 1500 years of persecution at the hands of the Christians, Jews are much too skeptical to accept Christian love. Messianic Judaism is an excellent way to reach the Jews, to preach to the Jews.

“When Christians try to bless [to proselytize] without the Messianic community, Jews don’t understand the message spiritually”, said Joel Chernoff in a recent interview with the Christian Broadcasting Network (CBN). Chernoff is the chairman of the Joseph Project, an aid organization sponsored by the Messianic Jewish Association of America (MJAA).

“Jews are confused by the historical relationship between Judaism and Christianity. Christianity has been such a source of sorrow to Jews,” Chernoff said. “As the [Jewish] people see [a] huge blessing [material aid accompanied with proselytizing] from our Christian brothers being led into the land by the Messianic brothers, the message as reached in the New Testament becomes clearer. The message is that this faith in Yeshua [Jesus] truly is Jewish, and for the whole world.”

Furthermore, it should be noted, with the founding of the State of Israel, Christian sects and denominations had to radically rethink their theology and history.

In his book Israel: the Christian Dilemma [Gefen 1985], Rabbi A.H. Rabinowitz, former Chief Rabbi of the Israeli Air Force, explains, “Traditional Christianity has been shaken at its roots by the advent of restored Israel… This restoration is a negation of the very core of Christian teaching and theology…”

Is there an evangelical Christian solution to this problem? Yes, a restructured Christianity and a fresh Christian world view. Instead of looking forward to the destruction of the Jewish people, as Christians have done for centuries, they are looking to support the Jews and their homeland. The only catch: the Jewish homeland will be Christian.

Rabinowitz says there is no unanimity as to how exactly this world view breaks down, but that the bones of the restructuring are undisputed. These are the common beliefs:

The Jews would be restored to their promised land, but would accept the Christian savior.

Judaism would remain binding upon the Jews, providing they accept Jesus.

Restoration of Israel, coupled with the acceptance of the savior, represents the culmination of Christianity, which will be affected by the return of Jesus.

In other words, in order to justify the Christian world view of history and theology, a restored Israel must accept the savior. Israel exists. To be palatable it must become Christian (or at least proclaim Christianity as truth).
It is to this end that the massive Christian missionary effort is now directed. And because the success of this mission is so vital for Christianity, no effort is spared. All levels of Israeli society are penetrated and many Israelis are caught in the strands of a web which they do not even perceive…

How do these Christians pull the wool over everyone’s eyes? Find out in an upcoming issue of Torah Tidbits

[8]  Divrei Menachem
Reading Parshat Shmini tends to induce mixed feelings. Initially we are gladdened that the Kohanim are now eligible to perform the service in the Mishkan. And now, like the elders summoned with Aharon and his sons - and the entire assembly that drew near to see the first offerings - we wait in anticipation to witness the first descent of the Heavenly fire.

Consequently, we are excited to read of Aharon's joyous blessing of the people. We muse as we remind ourselves that until this day the Kohanim bless us, in Israel on a daily basis. Then we are struck by the account of an overwhelmed people falling upon their faces.

Yet at the peak of this joy tragedy strikes: Aharon's eager sons Nadav and Avihu bring unbidden incense and are struck down by another fire, "that came forth from Hashem". With the narrative moving on to the injunction against Kohanim taking intoxicating drink, Rabbi Yishmael deduced that Nadav and Avihu's sin lay in entering the Sanctuary after drinking wine.

And we muse again as we remind ourselves, especially after Purim, of the effects that drinking has on sound judgment. And we under- stand just a little better why, in our times, the lessons of the past are as relevant today as they ever were.

Shabbat Shalom, Menachem Persoff