MISC section - contents: Q: May I move a potted plant on Shabbat, or is it muktzeh? A: There is another issue to discuss before we get to the matter of muktzeh. The Shulchan Aruch (Orach Chayim 336:8) states: "A plant-pot (atzitz), even if it has no hole (eino nakuv), one should be careful not to take it from on the ground and hang it from pegs or vice versa whether it is made of wood or pottery." This halacha is based on the fact that we consider an atzitz to be nourished from the ground. (Bi’ur Halacha, ad loc., discusses the degree to which and why this is so for an atzitz she'eino nakuv). Distancing the atzitz from the ground and bringing it closer are forbidden on Shabbat under the categories of uprooting and planting, respectively. Intuitively, one would assume that within one's home, considering the space and materials between the plant and the ground, the plant's nourishment is only from the dirt in the pot. On the other hand, poskim say that one may not pull things off even those plants that are inside the house (see Mishna Berura ad loc.:41).There are various opinions as to what type of separation under the atzitz serves as a sufficient separation. Metal or glass certainly break the connection between the plants and the ground (Ketzot Hashulchan 142:(5)). There is much discussion regarding a case where the plant (not its roots) extends beyond the separation (see Orchot Shabbat 18:24). There is further discussion whether the floors in most homes form a separation (see Piskei Teshuvot 336:7). The Tehilla L'David (OC 336:6) infers from the Shulchan Aruch's ruling that the problem of moving an atzitz is only when one moves it from the ground to a place above it or vice versa.It is permitted to move the atzitz between two similar places, even if it passes through a different type of area in the process. This is a strong but certainly not simple or unanimous contention (see Ketzot Hashulchan, ibid.; Shemirat Shabbat K'hilchata 26:(5)). If we can satisfy the aforementioned issue, we still must deal with the matter of muktzeh. Earth (soil) is a classic muktzeh item, as it is not a utensil, a food, or similar item that is slated for a Shabbat appropriate activity. Yet, if one sets aside soil for a specific appropriate purpose, it is not muktzeh (Beitza 8a).How do we consider the soil in an atzitz? The Tehilla L'David (ibid.) infers from the discussion above, focused on planting issues, that muktzeh is not a problem. The rationale is that the soil serves to preserve the plants, which adorn the house. Some say that even if the soil is considered having a function, it is like a kli shemelachto l'isur (utensil usually used for a forbidden purpose). It helps plants live and grow, something one may not do on Shabbat. Such a utensil is permitted to be moved only to be used for its purpose or because the location it occupies is needed (see Shevitat Hashabbat, Zoreiah (4)). Others say that it is not muktzeh at all; still others say that it cannot be moved for any purpose. In general, there is a machloket whether vegetation, where there is no fear that one will uproot improperly, is muktzeh. The Taz 336:4 and Magen Avraham 312:6 say it is muktzeh; the Machatzit Hashekel ad loc. brings those who are lenient. The author of the Mishna Berura leaves the matter undecided (Sha'ar Hatziyun 336:38). Two of our generation's major authorities rule that one should not move an atzitz on Shabbat (Rav Moshe Feinstein, cited in Tiltulei Shabbat pg. 86; Shemirat Shabbat K'hilchata 26:2). (Shemirat Shabbat K'hilchata 26:25 sees no problem with moving a vase of flowers in water.) It is unclear to us what the exact basis of their ruling. The simplest advice is to arrange matters before Shabbat so that there is no need to move the potted plant and avoid the significant problems. On the other hand, we cannot fault one, who as a matter of course or, at least in a case of need, relies on the opinions that one can move an atzitz, specifically she'einonakuv, from place to place. Ask the Rabbi Q&A is part of
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the Jewish Agency for Israel Our Parashiyot, Tazri'a and Metzora, deal with the spirit of defilement: "Thus shall you separate the children of Israel from their uncleaness... when they defile... [Vayikra 15:31]. Defilement, in the words of the Holy Zohar, result from stern judgment, i.e. one-sided stringency. What is demanded is the complement of chesed - mercy, grace, and love. Esau represents stern justice as the heir of Isaac. The Zohar, on Parshat Metzora [Sulam 59] states: "Esau will be punished and the Temple will be rebuilt. This Temple is called 'first,' as stated in Yirmiya 17:12: "A glorious throne exalted from the first." When we offer good tidings about Zion and Jerusalem and merge their qualities, then "the walls of Jerusalem will reach on high to the Throne of the King... Then the light of the moon [Jerusalem] shall be as the light of the sun [Zion], and the light of the sun shall be sevenfold" [Yeshaya 30:26]. The defilement by word as disparagement of the Holy City limits the Holy from entering our world. As Rav Steinsaltz has taught: "The holiness of the Holy Land has nothing to do with who the inhabitants are or what they do; it is a choice from on high, beyond human comprehension" [ibid p72]. Why then shall we be guilty of words that disparage the Holy City and its inhabitants? To be 'motzi shem ra'- a Metzora - is thus a calumny against the Holy and prevents that sanctity from infusing all of life. Those of us who have been privileged to live in the Holy City must serve as an example of speaking "good" of Jerusalem and seeking its good. Holiness is not that which is great, good, noble or beautiful. It is the merging of all in the Oneness that will re-create our worlds. Go out and spread the word of holiness from Jerusalem, for it is here and now. It has a ripple effect and will make the world fit for redemption. Rav Eliyahu Shalem, Bein
HaChomot The yeshiva students all looked up in amazement, and one of them finally blurted out: "Rebbe, what has one got to do with the other?" "The masmid in the yeshiva
learns 20 hours a day”, said R’ Chaim Leib. “The average yeshiva student
learns only 14 hours a day. Former yeshiva students, who work for a living,
learn 3 hours a day. Merchants in Minsk learn an hour a day. Merchants in
Warsaw pray 3 times a day. Merchants in Moscow keep Shabbat according to
halacha. Merchants of London eat kosher food. Finally, at the lowest rung,
is Rothschild in Vienna, who has not converted. If the yeshiva masmid learns
less than 20 hours a day, other students will learn less than before; former
yeshiva students will stop learning Torah regularly; Minsk merchants will
stop learning an hour a day; Warsaw merchants will no longer pray; Moscow
merchants will not keep Shabbat; London merchants will eat unkosher food;
and Rothschild will convert." 2) The Meshech Chochma explains that the child has not been established as a viable being prior to the 30th day and cannot be called a "son" or a "daughter" until then. Thus, it is simply labeled as "male" or "female." However, once 30 days pass, the term "son" or "daughter" is used. 3) The Alshich teaches that
these afflictions occurred because the holiness in their bodies could not
tolerate the sins and pushed them out. This manifested itself via growths on
the skin. Nowadays, we lack this high level of holiness and our bodies do
not have the same adverse reaction. [6] Portion
for the Portion by Rakel Berenbaum - It is interesting to note that the Torah spends a whole section (14:1-20, 20 whole verses) describing the instruments and procedure necessary to purify the metzora. Rav Simcha Zissel of Kelm says this is another hint at the seriousness of the sin of lashon hara and how hard we must try to purify ourselves of this sin. The person undergoing purification must take a couple of live kosher birds (tzipor - swallow, jay, sparrow - Kaplan), a piece of cedar, some crimson wool, and a hyssop branch. One of the birds is slaughtered over fresh water in a clay bowl. Then the live bird together with the cedar and hyssop which are tied together with the crimson wool are dipped in the spring water and blood mixture. This mixture is sprinkled on the person seven times. The living bird is then sent away. The Torah continues describing how the person is shaved and how he immerses himself and his clothing. Commentators find many symbolisms in this whole purification process. For example, Rashi points out that the person brings birds: since these afflictions come because of idle chatter the person is required to bring birds who continually chirp and chatter. The Alshich says two birds are brought - the one that is killed which symbolizes the loshon hara which the person will eradicate from his speech process and replace instead with the live bird - the speaking of divrei Torah. Also the cedar tree is one of
the tallest trees and the hyssop is one of the lowest plants. The largest
and smallest representatives of the vegetable world tied together with wool
dyed with the blood of a worm come to teach the man who has been haughty and
suffered from overbearing pride (like the cedar tree) to become humble like
the hyssop and the worm (which are both lowly). Ezov is translated as hyssop.
According to most experts it is the wild Middle Eastern marjoram. It is a
low plant, little over a foot high with blue blossoms. Although it grew
wild, it was also cultivated as a spice. The walrus is also called sea
horse. In Hebrew, walrus is SUS-YAM. So we are perhaps all the more perplexed that the Torah tells us that after the birth of a child the mother is spiritually unclean. The rabbis explain that technically the loss of blood that accompanies the birth contributes to this state, in common with a woman's regular monthly cycle. However, after the birth, the woman is to bring both a sin offering (Chatat) and an elevation offering (Olah), over and above various forms of abstention, implying that there is a deeper level of purification called for. Truly, as the Ibn Ezra implies, the new mother may need to repent for resentful thoughts towards her husband or G-d for the pain endured during the birth. However, the Chatam Sofer - referring to the fact that the laws of Purity emanating from human beings follows on from those that emerge from animals - reminds us that while we (human beings) can reach even the highest spiritual levels (even greater than angels), we have the propensity to fall to depths even lower than animals. The Olah, therefore, reminds us all, and especially the mother, of the challenges of raising a child in the highest spirit of our Jewish tradition. Shabbat Shalom and Chodesh Tov, Menachem Persoff [The Parshat Tazri'a-M'tzora Homepage]
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