MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE A: We can confidently permit you to convert the dishes from dairy use to meat use because of a combination of factors. It is worthwhile to be exposed to the factors because they arise in other situations, many of which are less clear-cut. We caution that each of the factors is the subject of differing positions among poskim and different practices in different communities. One should ask his local rabbi as questions arise. He can best inquire, consider various halachic factors and the level of need, and apply the local customs. There are two issues to deal with. The first is whether Corelle dishes require hechsher (kashering, the halachically mandated purging of taste, absorbed in a utensil’s walls) and, if so, whether hechsher works. Most materials that absorbed problematic taste can have it removed by hagala, which is immersing them in boiling hot water for a few seconds. However, this system does not work for earthenware utensils (Pesachim 30b). The Rishonim dispute the status of glass. On one hand, it is made out of sand, which is a type of earth. On the other hand, it is hard and smooth, which some feel indicates that is less porous than other materials. The Shulchan Aruch (Orach Chayim 451:26) says that glass does not require hechsher, and this is the practice of S'fardim. However, Ashkenazim follow the Rama (ad loc.), who takes the opposite extreme, ruling that hechsher does not work for it. However, many poskim limit the Rama’s stringency regarding glass to Pesach, whose laws are particularly stringent, whereas in regard to treif and dairy and meat one may be lenient (see Tevilat Keilim (Cohen) 13:(38)). Although some allow switching glass dishes from dairy to meat or vice versa without hechsher, we suggest doing hagala when possible. (Corelle will not shatter in the hot water.) Again, different rabbis and communities have different policies on this matter. Assuming hechsher is needed, there is usually another problem. The Magen Avraham (509:11) reports a minhag not to allow kashering utensils between dairy and meat use. The rationale is that if we allow one to kasher freely, he may decide to have only one set of utensils that he uses for both. Chazal opposed this situation, as we see that the gemara (Chulin 8b) states that one should have three different knives to use for different functions. This minhag is widely accepted and considered binding in Ashkenazic communities. We understandably find many instances in which poskim claimed that one need not extend the custom of not switching utensils from milk to meat to more cases than necessary. One of the suggestions is particularly pertinent here. After sitting unused for 12 months, the taste absorbed in a utensil’s walls is expected to dissipate or even disappear (see Noda B’Yehuda II, YD 51). Therefore, we find in certain circumstances and according to certain opinions, leniency regarding such cases. It is possible that after twelve months without use, one can kasher and switch milk utensils to meat use (see Igrot Moshe, Yoreh Deah I, 43). Even if one does not want to accept this leniency, in a case of Corelle dishes, which may not have absorbed in the first place, the grounds to allow the switch are extremely strong. A further point of leniency is that plates, upon which hot food is placed only after it has been removed from the heat source, has less chance of absorbing (see Igrot Moshe, YD II, 46). Therefore, under the circumstances you describe, you should feel free to switch the use of the Corelle dishes from milk to meat, preferably after performing hagala. We encourage you to seek the advice of a local rabbi if similar circumstances arise so that he can properly apply the principles we just touched upon to the specifics of those cases. 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 From "A Candle by Day" by Rabbi Shraga Silverstein [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) The first threat is the natural goodness of the land and its resources. The grain and produce, the oil and honey, all present us with something to fear. The second threat is success. The homes that we build in the land, along with all our material accomplishments, should be viewed with apprehension. For it is during times of success that we are most likely to forget Hashem and turn to other gods - or credit the success to ourselves - ignoring His goodness and generosity that brought us to this place. How are we to protect ourselves from these dangers? The Torah makes several suggestions. Birkat haMazon, which focuses on the land of Israel and its produce, is one of them. It is a recurring statement that helps us recognize Hashem's role in the food we eat and remember who it is that deserves the credit. Similarly, remembering the difficult moments of our history in the desert and how Hashem brought us to Eretz Yisrael brings us to realize that we are always in need of His attention and support. We find ourselves blessed today; we live in interesting times. Jews in
both Israel and the Diaspora find themselves in better economic and social
circumstances than we have been in generations, a situation that is reminiscent
of what the Torah describes. It is at such a time that we must recognize
both where we belong and by what right we deserve to be there. 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 Everyone present looked up in shock. How could the Kotzker refer to the
Vilna Gaon as a thief? 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 [5] Parsha Points to Ponder - EIKEV 2) What is the significance of the Torah using the term SIMA regarding G-D protecting the Jews from disease and illness while using the term NETINA regarding G-D afflicting the gentiles with them? (See 7:15) 3) Why does the Torah first teach that one should follow in the ways of G-D and fear Him (see 8:6) and then reverses the order and teach to fear G-D and then go in His ways (10:12)? THESE ARE THE ANSWERS 1) The Meshech Chochma answers that the generation in the desert reached such great levels through the miracles they witnessed on through G-D's revelation to them, that even the CHUKIM were like MISHPATIM to them in terms of their understanding and insights. 2) The Netziv points to a Gemara in Menachot (59) which teaches that the term SIMAH refers to placing a slight amount and the term NETINA connotes a significant amount being transferred. Thus, through this precise choice of words, G-D is promising that Jews will be completely protected from even the smallest degree of disease while the gentiles will be cursed with a significant amount of suffering. 3) The Chafetz Chayim explains that the Torah is teaching that the first step is to observe G-D's commandments by following in the G-D's ways. This will bring a person to fear G-D. Then. for a person to grow to the next step of loving G-D, one must once again focus on following in the ways of G-D. The only way to grow to higher levels of serving G-D is to , next step is for a person to strive to love G-D. This, as well, demands following in the ways of G-D is to continue focusing on the basics of following in the ways of G-D. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be re-published by Feldheim ppp@israelcenter.co.il [6] Portion for the Portion by Rakel Berenbaum - Rashi says that the TZIR'A is a type of SHERETZ HA'OF that was able to find the enemies wherever they were hiding and then would spit venom on them, blinding them and castrating them. Rav Arye Kaplan says this is the oriental hornet, the vespa orientalis. He says this hornet is more abundant during times of war. But why single out this creature when Hashem said that He would do wonders in general? Oznayim L'Torah says that Hashem is telling us that He will do both open and hidden miracles. They entered the land of Israel with obvious miracles (such as the splitting of the Jordan river, the sun standing still in the sky, and stones coming down from heaven) just like they had been redeemed from Egypt with great fanfare. Alongside these types of miracles Hashem sends concealed miracles, such as the hornet, which are greater even then the obvious ones. These miracles are often not recognized by the recipients. Let us pray that we will merit having the hornet in our presence to find and destroy all our hidden enemies, and that we will appreciate all the miracles around us both those that are manifest and those that are concealed. Hornet's Nest Cake [7] Torah from Nature [8] Micro Ulpan [9] Divrei Menachem For how many times can we be told to observe G-d's ways? How many times can we be told not to stray off this beaten trail? The answer lies, perhaps, in the very opening word of our parsha - Eikev. Translated as a consequence of our hearkening to Hashem's ordinances, it follows that our Father will remember His covenant and bring us to our Land with love and kindness (cf. D'varim 7-14). However, Rashi alludes to the fact that Eikev means "heel," suggesting that as Hashem's children we should hearken to even the smallest, seemingly irrelevant injunctions, as well as to those important laws that are clearly in harmony with our rational understanding. This idea is reiterated in a later verse (ibid 8:1): "You shall
observe the entire commandment…", which is understood to
mean that our blessings are contingent on our acceptance of the Torah
in its entirety. Again, there is no room for choosing. And since our
lives are all about choices and traversing different roads, it is no
wonder that we need to hear this message again and again. [The Parshat Eikev Homepage]
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