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] More
[8] Birkat HaIlanot
[9] G'matriya Match
[10] Divrei Menachem

[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 want to buy vending machines, which will be used by non-Jews. May they operate on Shabbat? Is there a problem of receiving s'char Shabbat (earnings from Shabbat)?
A: This topic is too broad to explain clearly in this forum, but we will deal briefly with the major issues and the bottom line. We dealt with the topic more deeply in our series of responsa, B'mareh Habazak V, 37, regarding the related topic of maintaining an internet site, which automatically engages in commercial activity with those who visit the site on Shabbat.

Lifnei Iver (causing someone to sin) - Although you speak of a machine to be used for non-Jews, it is not clear whether you refer to a place where at least some Jews will probably use the machines on Shabbat, or to a place where it is unlikely that any Jew will use them. Even in the more stringent scenario, there is ample room for leniency for a combination of factors. (Each factor should not be relied upon independently). They include: it is likely that the Jew would be able to buy the same product from a non-Jew; the main intent is for the non-Jewish majority; any Jew who would use the machine on Shabbat would do so knowingly and regularly desecrates Shabbat; you perform the actions of placing and filling the machine at a time that it is permitted to use the machine.

Commerce on Shabbat - It is forbidden to buy, sell, hire workers, etc. on Shabbat (even with a non-Jew) out of fear that one involved in commerce may come to write, even if he does no physical action (Rambam, Shabbat 23:13-14). Some poskim say that one cannot even do a transaction before Shabbat that will take effect on Shabbat (Shut R. Akiva Eiger 159). At first glance, through your machine, you will have a sale take effect on your behalf on Shabbat. However, others say that if the Jew is not involved in any act of commerce on Shabbat, it is permitted (Maharam Shick OC 131), as is the case here. Furthermore, you are not doing anything to single out Shabbat as the day for transactions to take effect, as you would presumably be happy if your machine sold out from purchases before or after Shabbat (see Chelkat Ya'akov, OC 67). Some suggest that you should have in mind that the formal transaction not take place on Shabbat, as you can intend that whoever puts money in the machine can take the item he desires without formally receiving ownership (ibid.) or by giving a present before Shabbat to whoever will put in money of the item he will select (Minchat Yitzchak (III, 34). You can intend to take ownership of the coins after Shabbat. These poskim add that the machines should not be located in your domain or be publicly known as yours, although it is not clear why that is important in this case (see B'mareh Habazk, ibid.).

S'char Shabbat - The primary prohibition of receiving pay for that which occurs on Shabbat is that one should not be paid for work he does. If he receives money without doing anything on Shabbat, one could argue that it is not problematic. However, the Shulchan Aruch (Orach Chayim 246:1) says that a Jew may not receive profits from renting out an object for Shabbat, even if he does nothing on Shabbat. However, in this case, the payment is primarily to buy objects found in the vending machine. The prohibition of s'char Shabbat does not forbid receiving the value of an object that one gave to another, even if it was given on Shabbat (NodaB'yehuda II, OC 26, accepted by Shemirat Shabbat K'hilchata 28:51 and Minchat Yitzchak III, 34). (One has to solve the problem of doing commerce on Shabbat, as we did above). Even if one argues that besides the value of the object, one pays for the service of providing a vending machine, that extra payment is considered "swallowed up" in the non-problematic payment (havla'ah). Havla'ah of Shabbat pay is permitted (Shulchan Aruch, OC 306:4). (Parameters of that rule are beyond our present scope.)

In the final analysis, there are sufficient grounds to allow you to put a vending machine in a place where most of its use on Shabbat will be for non-Jews.

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
There is a time for everything, but who has it?
From A Candle by Day by Rabbi Shraga Silverstein

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)

The Zohar on our sedra [Vayikra 12] states: "'And God spoke to Moshe saying: When a woman, etc.' Rabbi Elazar said: 'By night on my bed I sought him' [Shir ha-Shirim 3:1]. It says: 'On my bed,' and not 'in my bed.' What is meant by 'on my bed'? Knesset Yisrael said to the Holy One, blessed be He, questioning the Galut. 'We lie among the nations in the dust of unclean lands.'" Thus, "on the bed," and not "in the bed," which suggests an intimate relationship with the King.

Jewish self-alienation and national fragmentation is only mitigated by the state of Israel. Living a Jewish life in the land of Israel assumes redemptive significance. Time and space, the union of physical and spiritual with 'person' is the Divine equilateral triangle, the perfect shape. Rav Kook has taught that Knesset Yisrael [the nation], the land and time [Shabbat and festivals] are inextricably linked; it is a shared identity with the Divine as stated in the Zohar [Behar]: God, Torah, and Israel are one.

Overcoming alienation and fragmentation is the desire of every created being. It is the return of the self to the Eternal self. How appropriate is it that our sedra speaks about birth and the covenant of circumcision. The brit-covenant is the removal of the orlah-the foreskin, the classic symbol of alienation, a chatzitza (separation).

Erev Shabbat in Jerusalem, early in the day at the Machane Yehuda market and later at candle lighting time, one may experience this unity of time, space, and person. Those who have come home, who have returned, will overcome the self- alienation of Galut and the fragmentation of dual allegiance. The goal of Yichud and Devekut, the wondrous unity of the One, is our portion in this Holy Land that merges time, space, and person. E. Shalem [Steinhorn]
[4] MicroUlpan
Here's an example of a word with an original meaning that has been borrowed by modern Hebrew to mean something else, not entirely off the subject. Z'HORIT originally was a synonym for SHANI, the crimson dye used in the Mishkan and for the garments of the Kohein Gadol. Today it means synthetic silk or rayon.

[5] A Touch of Wisdom, A Touch of Wit
R' Naftali of Ropshitz was famous for his sense of humor. He would say: "At first I thought that I would not become a Rav, because a Rav must flatter his congregants. Instead, I decided to become a tailor. Then I saw that tailors too flatter their clients. I decided I would become a shoemaker. Again I saw that shoe- makers flatter those who buy their shoes. I decided to be a bathhouse attendant - and again I saw that they too flatter their clients. If that is the case - I said to myself - why is it any worse to become a Rav? And thus I became a Rav.

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 Shemini and Para:
1) A first born son is redeemed after 30 days because at this point it is established that the child is viable. Why, then, do we wait only 8 days before circumcising a child as described in the beginning of this week's Parsha?
2) Why does the Torah first call the children that are born "male" & "female" (12:3,5) and then switch to "son" & "daughter" (12:6)?
3) Why do we no longer experience the skin afflictions like tzaraat which is described in this week's Parsha?

Last week's Parsha Points to Ponder
(1) Why didn't Moshe teach Aharon the KETORET procedure at the time when he taught him how to do all of the other sacrifices?

Imrei Shefer suggests that Rashi's words "al maase ketoret" do not mean how to perform the incense service but rather "regarding the happening with the incense service". This, he explains, refers to the deaths of Nadav and Avihu, which came as a result of the inappropriate way in which they did the incense service. Moshe, knowing the dangers involved with this service, taught Aharon how to deal and react in a Torah way with any subsequent tragedies.
(2) Why does the Torah use three different tenses when describing the animals without split hooves?
Malbim explains that the past tense is the appropriate one here referring to the creation of these animals - so we must explain the use of other tenses. The camel's feet resemble split hooves but they are not completely split. Thus, it would not be proper to say it in the past which implies it has no semblance of a split hoof at all. Therefore, the present is used. In the end, it is not completely split. Regarding the shafan, there were some which had split hooves on the hind legs. People thought that perhaps over time the front legs would also develop split hooves. Thus, the Torah addresses this by emphatically stating that, even in the future, the shafan will never have split hooves.
(3) What is the significance of the tradition which teaches that the VAV of GACHON meaning "stomach" is the middle letter of the Torah?

It is interesting to note that the VAV of GACHON is NOT the middle letter of the Torah by any count. teaches that there are 16 letters in the Torah which must be written smaller of larger than the normal letters. Rav Menachem Kasher (Torah Shelemah) points out that the VAV of GACHON is the middle of that list of letters. According to this approach, the teaching of the Gemara clarifies that we have the correct number of big and small letters in our tradition.

Ed. note: There are many problems with this explanation of the VAV being the middle letter. 16 has no middle letter. Scribal tradition varies and there are other letters besides these 16 that are written large or small in some traditions, with the VAV not being the middle one. And more. But this is one explanation.

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


[7] More
In Parsha Points to Ponder, the topic of large and small letters in the Torah was brought up. Tazri'a has one such "odd" letter, the GIMEL of the word V’hitGalach, and he shall shave himself. Reasons are not always known for the Scribal Tradition of writing these odd letters, and sometimes it is a matter of speculation rather than a firm reason. For this GIMEL, commentaries suggest that it reminds us of 3 (GIMEL) differences between this shaving and others. It can be done by anyone, not just a kohen, not just with a razor, but other devices, and even a NAZIR who is forbidden to shave, must.

[8]  Birkat HaIlanot (the hard copy of TT has the full Hebrew version of the Bracha)
The following bracha is said only once a year, during the month of Nissan, on fruit trees in blossom.
It is not said on flowering trees that do not bear fruit. (If you are not sure, the bracha should not be said.)
It is not said on fruit trees that already have fruit; only on fruit trees when they are displaying the flower blossoms that precede their fruit.
It is preferable to say the bracha on at least two trees.
The bracha should be said with a sense of awe, appreciation, admiration, and joy of HaShem and the world He created for us. We specifically acknowledge Him in the presence of fruit trees which delight our senses with their floral displays, even before they provide us with their tasty fruit. We realize that this is an extra-special gift from
G-d to us.

TREES by Joyce Kilmer
I think that I shall never see
A poem as lovely as a tree.
A tree whose hungry mouth is prest
Against the earth's sweet flowing breast;
A tree that looks to God all day,
And lifts her leafy arms to pray;
A tree that may in summer wear
A nest of robins in her hair;
Upon whose bosom snow has lain;
Who intimately lives with rain.
Poems are made by fools like me,
But only God can make a tree.

[9]  G'matriya Match
That Brit Mila is a very important mitzva is axiomatic in Judaism. There is a cute (pardon the word, but it sort of fits) g'matriya that is used to illustrate that BRIT is equal to all the other mitzvot in the Torah taken together. 613 mitzvot; BRIT is one; 612 others. G'matriya of BRIT is 612.

SEH TAMIM ZACHAR BEN SHANA YI'HI'YE LACHEM MIN H'K'VASIM U'MIN HA'IZIM TIKACHU:
This pasuk from Parshat HaChodesh (Sh'mot 12:5) deals with the ultimate dining experience - the selecting of a blemish-free lamb or goat for one's Korban Pesach. Both a physical delight - a small portion of roast lamb when one is satisfied but not stuffed from his Seder meal, and of great spiritual significance - remembering the Exodus, reliving Freedom, membership rite in Klal Yisrael, reminder of G-d's special protection for each and every Jew.

A computer search (with TES's Torah Codes 2000 or a new program called GEMATRION) reveals another pasuk that deals with food of a very different kind for man in a different relationship with G-d.
V'KOTZ V'DARDAR TATZMIACH LACH V'A'CHALTA ET EISEV HASADEH:

[10]  Divrei Menachem
As we read the opening lines of Parshat Tazria we wonder afresh at the mystery of life. We are, however, led once again to the perennial question as to why the Torah discussed previously the purity of animals (including creeping things) before addressing the purity of a woman who gives birth.

We might first consider the approach of Ramban who in his famous Igeret suggests that this precedence implies that it is the quality of the (animal) food we eat that affects our intrinsic nature - and the behavior of our children. After all, is food not broken down into its parts and built up again in our bodies?

Alternatively, we could comprehend that it is the discipline of eating kosher food and elevating it with appropriate blessings that fashions the character of our offspring.

Be that as it may, the Baal HaTanya puts the juxtaposition of the animal and human into another perspective. He reminds us that, as Jews, when we serve G-d's purpose we elevate ourselves and the surrounding cosmos. Paradoxically, the lowliest form of life always conforms to Hashem's will. But if we, who were created in Hashem's image, digress from this course, then we sunk lower than the lowliest worm or the most parasitical mosquito. For we had free choice and we failed to exert that profound present granted to us. That is food for thought…

Shabbat Shalom, Menachem Persoff