MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: We want to open a kosher slaughter house in South America and were wondering if it is permitted to sell the non-kosher parts of the animals to non-Jews. That makes economic sense, but is it permitted to benefit from forbidden foods? A: You are apparently early in the planning process. Obviously, in order to produce kosher meat, you will need an expert rabbinic staff not only to carry out the shechita but to ensure that the other necessary halachic steps are done properly. The head of that staff should be able to answer this and a host of other questions responsibly. We are glad to help with your feasibility check. Almost all forbidden food is permitted in benefit. Exceptions include meat and milk that were cooked together, chametz, and orlah (fruit from new trees). Nothing that is related to a slaughter house should be forbidden to benefit from, whether it is a neveila (an animal that died without proper shechita), tereifa (an animal with life-threatening blemishes), cheilev (certain fatty sections of cattle), blood, or gid hanashe (certain veins in the animal’s hind legs). However, it is prohibited to deal commercially with non-kosher food. The mishna (Shevi’it 7:4) says that hunters may sell non-kosher animals they chanced upon. The gemara (Pesachim 23a) derives this from the pasuk, “Vesheketz yihyu lachem (and they shall remain defiled for you).” In other words, one may benefit from mostnon-kosher foods (“for you”) and yet is forbidden to do so commercially (“remain defiled”). Most Rishonim posit that the prohibition of trading in forbidden foods is a Torah law (see Shut Chatam Sofer, YD 104-106, 108; Yabia Omer VIII, YD 13). The Rashba (Shut III, 223) says that the reason is to minimize the possibility of eating forbidden foods, while others say it is a gezeirat hakatuv (heavenly decree without a known reason). The practical distinction is that one may not purposely acquire food which is forbidden from the Torah. However, if the non-kosher food came into one’s possession accidentally or as a by-product of permitted activity, he may sell it (Shulchan Aruch, Yoreh Deah 117:1). The Rama (ad loc.) urges not to leave the food in his possession longer than necessary. It is not always clear whether a specific situation is considered purposely acquiring non-kosher food. However, in the case of a slaughter house, kosher, live animals come by necessity with non-kosher parts. Therefore, after shechita, when it is necessary to discard of much of the hind section of the animal and the udder (for a combination of absolute halachic reasons, minhagim and a desire to simplify the process) they can be sold to non-Jews. Even if a whole animal turns out to be not kosher, the Torah says explicitly that one can sell a neveila to a non-Jew (Devarim 14:21); the same is true of a tereifa. This arrangement enables producers to sell the meat of animals regarding which halachic questions arose rather than search for difficult solutions to prevent great loss. Must one be concerned that the non- kosher meat will end up being resold to Jews? The Torah law of lifnei iver, not to put a “stumbling block” before others, does not apply for a few reasons. Whoever ends up eating it could have obtained the same type of forbidden food elsewhere (see Avoda Zara 6b). Also, the food would go from one Jew to another only through an independent intermediary; this is too indirect to be lifnei iver. There is sometimes a rabbinic prohibition to sell non-kosher food to a non-Jew out of concern that it might end up by a Jew (see Pesachim 40b). However, that was said in cases where one might not realize the food is problematic (e.g., flour infested with bugs - Rama, YD 84:5). In our case, one may not buy meat without a hechsher. What would be problematic is to sell non-kosher food to a Jewish merchant to resell, for this would be aiding him to violate the prohibition of dealing commercially with non-kosher food. Under certain circumstances, there are grounds for leniency (beyond our present scope), but seeking a non-Jew is a simpler idea. 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 [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) What is most striking about this Midrash is its historical accuracy. For close to 2000 years, Eretz Yisrael was in a state of ruins. No nation was able to make it flourish, until the Jews began to return around 150 years ago. In the mid 1200's, the Ramban wrote: "Ever since we left it, it has not accepted any other nation; and they all try to settle it, but are unsuccessful." And in the mid 1800s, Mark Twain described the Land as follows: "It is a hopeless, dreary, heart-broken land… Palestine sits in sackcloth and ashes… (The Innocents Abroad, chap. 56). The fact that this prophecy has come true in our times is more than just historically impressive. According to Chazal, the rejuvenation of Eretz Yisrael is the clearest sign of the imminent redemption (see the words of R. Abba, Sanhedrin 98a, and Rashi's comment, ad loc.) It is a great privilege to be living at a time when the clearest signs of redemption are coming to pass before our very eyes. This privilege, however, comes with some obligations, like appreciating what God has given us and returning to His Land to help it flourish even more. 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] A Touch of Wisdom, A Touch of Wit "Don't worry," R' Shmuel told him, "you don't have to recite the grace because you never ate supper." R' Yaakov was astounded. He was sure that had eaten supper and had forgotten to recite the grace after meals. However,. out of respect for R' Shmuel he said nothing, and went home. As he entered his home, he went to the kitchen and saw his supper awaiting him on the table, uneaten. The next day he approached R' Shmuel and said to him: "Rebbe, I'm really sorry for having bothered you last night. You were right. I found my supper untouched on my table. You must have ru'ach hakodesh to have known that I hadn't eaten." "Nothing of the kind," R' Shmuel said. "I assumed that a God-fearing person such as yourself would not forget to recite the grace after meals after you ate, and if you didn't, it is proof that you hadn't eaten." 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). [5] Parsha Points to Ponder - B'HAR-B'CHUKOTAI 2) Numerous verses in Parshat Behar were in plural and then the Torah suddenly switches to singular to teach that we should take care of poor people who need our help. (see 25:35) Why does it make this switch? 3) Why does the Torah use the double language AND YOU WILL EAT THE FLESH OF YOUR CHILDREN AND THE FLESH OF YOUR CHILDREN YOU WILL EAT?” (26:29) THESE ARE THE ANSWERS They also had to be familiar with one another to enable a group effort to defend themselves if attacked. If sold homes in these cities were returned to the owners at Yovel like other homes, these cities would suddenly be infiltrated by new faces who hadn’t lived in them for years and were unfamiliar to the residents and to any physical changes. That would put the residents of these cities at great risk of an inability to properly defend themselves against attack. Thus, the Torah mandated a short time period for redeeming the sold homes, which would deter people from selling these homes, thus protecting the inhabitants of these cities. 2) The Alshich explains that when people are aware of others in need, they often rationalize that others should assist the needy. Rationalizations include that others are close relatives, others have more money, and the like. The Torah teaches this specific law in the singular to emphasize that each individual should view the responsibility to assist the needy as his own without deflecting the responsibility to others. 3) The Ohr Hachayim answers that the double language teaches that this curse means that when people first eat their child, they will not even feel regret and pain over the loss of their child and they will continue to eat the flesh of their other children without hesitation. Parsha Points to Ponder is prepared by Rabbi Dov Lipman Mashgiach Ruchani, Yeshivat Yesodei HaTorah in Bet Shemesh, author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be republished by Feldheim - ppp@israelcenter.co.il [6] Portion for the Portion by Rakel Berenbaum The verses in this weeks portion of BEHAR relate just such a fear (25:20). "In the seventh year, you might ask, 'What will we eat [in the jubilee year]? We have not planted nor have we harvested crops.'” One of our goals in life is to try to develop BITACHON, a trust in Hashem and a consciousness that G-d is actively involved in our lives. While true acquisition of BITACHON is the goal of every Jew, it is also very hard to achieve. We live in a world where our daily routines actually may lead us to forget about G-d. How many of us would quit our job for a year just because Hashem commanded us to? How many of us are truly able to trust that Hashem will provide?. For Shmita, Hashem gives us a promise that He will provide. "I will direct My blessing to you in the sixth year, and [the land] will produce enough crops for three years. You will therefore be eating your old crops when you plant [after] the eighth year. You will still be eating your old crops until the crops of the ninth year ripen" (25:21-22). The Lev Eliyahu (Rav Eliyahu Lopian) asks a question on these verses. It seems that since the people ask "what will we eat?", Hashem gives them a blessing. When they seem to have a lack in their trust in Hashem He gives them extra bounty. Would there be a bracha if they wouldn't ask? He explains that if Shmita is kept properly, Hashem would bless the produce no matter if the people fear where they will get food from or not. The difference would be in the type of blessing. Would it be a blessing of quality or quantity. If the nation has true trust in Hashem and doesn't worry what will be in the future, then the land will produce the normal amount but it will be of superior quality and will provide for all the people's needs until they are able to harvest again. They will be free to learn Torah. If, on the other hand, they worry about how they will survive (symbolized by the question of "what will we eat?") the produce will be blessed in quantity. The land will put forth more produce in the sixth year and therefore the people will have to work harder to harvest it, transport it, store it. They will have less time to learn. God always provides for us, but this provision comes in accordance with how much we have reached a level of true BITACHON. The Shaare Simcha says that this mitzva can help the rich be more sensitive to the poor. If they also have the feeling of “what will we eat?” “where will our food come from?” they will be more apt to take care of the needs of the less fortunate in the future. During the shmita year and the beginning of the eighth year, the nation ate "old" produce. Here is a sweet recipe to use up some of the old dry bread that we all are left with at home. This way we can also fulfill the mitzva of "bal tashchit" by not wasting. SWEET (OLD) BREAD PUDDING [7] MicroUlpan [8] ATZERES: Four weeks ago or two weeks hence? Or what? Hagaon Rav Mordechai Yoffen, Rosh Yeshivas Navaradok of NY asks the following question. It's a nice comparison, but the Torah explicitly calls the 7th day of Pesach ATZERES. Why the need to compare Shmini Atzeres with Shavuot, when the more obvious "candidate" for the role of ATZERES of Pesach is its final day? His answer is based on the famous dispute in the Talmud as to the meaning of the Mishna's instructions to us, that when we tell the story of the Exodus, we "start with G'NUS (demeaning description) and finish with SHEVACH (praiseworthy situation). Shmu'el says that we use a context of the physical experience of the Exodus: "We were slaves to Par'o in Egypt (G'NUT) and G-d took us out from there with a mighty hand and an outstretched arm (SHEVACH)." Rav says that it should be in a spiritual context: "Originally, our ancestors were idolaters (G'NUS) and now the Holy One Blessed Be He has brought us close to His service (SHEVACH)." As we know from the Hagada, we speak of both aspects of the Redemption. We say both AVADIM HAYINU and MIT'CHILA. The seventh day of Pesach, the anniversary of the Crossing of the Sea, represents the climax of the physical redemption. And the 7th day of Pesach is called ATZERES. Shavuot, with the receiving of the Torah, represents the climax of the spiritual Exodus. And Shavuot is the ATZERES of Pesach too. It is a SEGULA and Z'CHUS for a REFU'A SH'LEIMA to repeat and spread Torah which the person who is not well has taught. Please daven for a REFU'A SH'LEIMA for Mordechai Ze'ev ben Yocheved. Generations of Lomdei Torah have benefited from the Torah & G'milus Chesed of this eminent Torah family; let's do our best to restore his health. [9] Torah from Nature ...the characteristic strands, known as setae, that cover the crustacean's pincers are similar to those found on Chinese mitten crabs and some other crustacean species... "Whether these setae are for growing or cultivating bacteria, I've no idea, but that could be one explanation... The team that found the crustacean said that while legions of new ocean species are discovered each year, it is quite rare to find one that merits a new family. [10] Divrei Menachem In this respect, the Tiferet Yonatan distinguishes between the angels who are called "Omed" (Standing) and Man who has the Hebrew designation of "Holech" (the one who walks). Angels know and understand exactly what they have to do and expedite their tasks perfectly; but their reward is minimal. Man, in contrast, has to continually tread the path of Torah study to gain an understanding of what is expected of him. And even when those reasons are elusive, he nevertheless serves the King. For that Man receives a much greater reward. Rashi, commenting on the phrase, "If you keep My commandments," suggests that it refers to one's being immersed in Torah with a view to maintaining an observant lifestyle. To which the Chafetz Chaim noted that, unlike the material world that pays only by results, Hashem's world of Torah also bestows blessings for the effort expended in Torah study. Clearly, this is one of the principle means to walk in Hashem's ways and one of foremost reasons why Limud Torah is weighed against all the other mitzvot. [The Parshat B'har-B'chukotai Homepage]
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