Q: We have a mesh Parochet (curtain) in front of our Aron Kodesh. Some congregants have been questioning whether it is valid since you can see through it. Are there halachot or firm minhagim on the opaqueness required? Please provide sources. A: This is the type of public question which is the local rabbi's clear domain. However, since the answer is that it is valid and you want sources to clarify the topic, we assume we are not getting involved improperly. Let us first understand the Parochet's function and status. The gemara (Megila 26b) reports that Rava used to think that a PERISA (our Parochet or close to it) is not imbued with kedusha (sanctity). This is because it is only a tashmish d'tashmish (something that serves an object (e.g., the aron kodesh) that serves a holy object (e.g., the Sefer Torah)). Rava changed his mind when he noticed that people sometimes folded the PERISA under the Sefer Torah. That contact makes the PERISA a tashmish kedusha (something that directly serves a holy object), giving it more restrictions. The Beit Yosef (Orach Chayim 154) and Rama (ad loc.:6) point out that in our times, we never use the Parochet in a way that it comes in direct contact with a Sefer Torah. Therefore, they say that our Parochet is a tashmish d'tashmish and has only the lower status of objects that are set aside for synagogue use. What does the Parochet serve and how? The Maharam Padova (#82) and others say that it serves the Aron Kodesh. It is appropriate to separate between the holy and the mundane. Just as we put a cloth on the Bima where the Sefer Torah sits to separate between them, so too we put the Parochet to separate between the Aron Kodesh and us. The Terumat Hadeshen (I, 68) points out that a Parochet is used primarily with the door of the Aron Kodesh closed. Thus, not only does it not touch the Sefrei Torah but does not even directly separate between them and us. This is important in his context, the question whether one can hang a Parochet before the Aron Kodesh on Shabbat. We rule (see Shulchan Aruch, Orach Chayim 315:1) that it is forbidden to erect a vertical partition only when it serves a defined, halachic function (e.g., the wall of a sukka). The Terumat Hadeshen demonstrates that a Parochet lacks a defined, halachic function but just serves l'tzeni'uta. Tzeni'uta usually means modesty, in such contexts as being properly dressed. In that context, clothes that are see-through are insufficient. However, in our context, there is no prohibition to see the Aron's door or the Sifrei Torah (in shuls that keep the doors open). Rather, the separation demonstrates our reverence for that which is behind the curtain. Although at some point, transparency makes a Parochet meaningless in this regard, we doubt that the one in question is that transparent. Some say that the Parochet honors the Sifrei Torah, rather than the Aron Kodesh. Still, they are not a tashmish kedusha. Not only do they not touch the Sefer Torah, but they hang before it, not as a layer on top of it (see Machatzit Hashekel to 154:8). Regarding honoring the Sifrei Torah, the aesthetics are more of a factor than the opaqueness. Another explanation of a Parochet's function is that it is modeled after the Parochet that separated between the area of the Mishkan (Tabernacle) that housed the Aron and the rest of the Mishkan (Perisha, OC 154:5). When a division is necessary and its main purpose is to separate rather than prevent seeing, transparency is not a factor (Berachot 25b). As we have seen, a mesh Parochet can serve its various, possible functions, certainly when it significantly distorts the view. In general, we should adorn and thus honor our synagogues and their sacred objects. The Parochet may also serve to cover and/or separate. If it is in proper taste and generally finds favor in the eyes of the congregation, it need not be the center of controversy. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha
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Rebbe is partially funded by the Jewish Agency for Israel Hence, one who owns a portion in Eretz Yisroel is connected and
attached to its environment and is as if he purchased a portion in the world
to come. His connection and attachment to Eretz Yisroel will aid him to live
a life focused on producing the fruit of Olom Habaa from the seeds and toil
of this world. TORAH THOUGHTS as contributed by Aloh Naaleh members for
publication in the Orthodox Union's 'Torah Insights', a weekly Torah
publication on Parshat Ha'Shavuah 1) The Ohr HaChayim teaches that the three descriptive terms regarding Eisav's location represent the three different relationships the Jewish people will have with Esav through world history. From the time we established ourselves in Israel until the destruction of the Beit HaMikdash the relationship was HIS BROTHER - there was peace between the Jews and Edom. From the time of the destruction until the time of Mashiach, it is THE LAND OF SAIR - we essentially in their land and are under their control. Once Mashiach comes, the land of Sair will no longer be significant and it will simply be THE FIELD OF EDOM which will be plowed and replanted in accordance with the new worldwide beliefs that will come with the Mashiach. 2) The Beis HaLevi answers that Yaakov was praying for salvation from two dangerous aspects of Eisav. One was the fact that he was Eisav - a violent and angry person who could hurt him. There was also the possibility that Eisav would try to befriend Yaakov as a loving brother. This too is very dangerous since Eisav's negative character could influence Yaakov and his family. 3) R' Moshe Feinstein explained after Avraham died he was alive
for all of his descendants since even Yishmael, who repented, accepted
Avraham's teachings. Thus, his name truly continued on even after he died.
However, Yitzchak's life teachings did not fully continue after his death
since they were rejected by Eisav. Thus, his name is mentioned before his
death but not after since he was partially forgotten. Many are familiar with Rashi on this verse, that Yaakov went back for little vessels, PACHIM K'TANIM, that he had left. Me'am Lo'ez relates that he went back for a special vessel of oil, PACH SHEMEN. It was the flask of oil that he had received miraculously when he awoke from his dream of the angels going up and down. He used this flask to anoint the pillar that he set up at the place of his dream. Then by a miracle the flask was refilled with oil. Yaakov realized that this flask was blessed and he carried it everywhere with him. He knew that with this flask of oil the vessels of the Temple would be anointed, and Elisha HaNavi would perform a miracle. (I wonder if this was even the same flask of oil found in the Temple for the miracle of Chanuka). Even though this was such a special flask, because of all the turmoil around him, Yaakov forgot it and had to go back by himself to retrieve it. That is why he was alone. From here R' Chiya and R' Shimon learned that a person should always go back to check that he didn't forget anything. This is a good lesson for all of us who might forget things (to turn off the lights, to take an umbrella, to turn off the gas)/ We should always give a second check around in order not to forget. Our forefather Yaakov taught us this simple lesson in "memory improvement". While Yaakov was alone, a "stranger" wrestled with him and touched him at the upper joint of his thigh (loins) thereby dislocating Yaakov's hip joint. Therefore Jews don't eat the displaced nerve on the hip joint, the GID HANASHE. One of many explanations (Daas Z'keinim) for the meaning behind this prohibition is that it acts as a KNAS, punishment for the children of Yisrael because they left their father alone - L'VADO The whole family had been there together. They should not have left Yaakov by himself, someone should have gone with him. It is possible to remove the sciatic nerve in order to eat the
rest of the piece of meat, but it is a very complicated procedure that can
only be done by someone trained specifically for this task ( treiben in
Yiddish, NIKUR in Hebrew). In some communities, since it was easier to sell
the whole back part of the animal to non-Jews, Jews did not eat this piece
of meat at all. Here is a recipe for sirloin steak, for those who do eat it.
The same recipe can be used for Minute or End steak. We refer to Ya'akov's return to Eretz Yisrael after his long sojourn with Lavan and his rapprochement with Esav. The Torah relates that Ya'akov arrived "intact" (Shalem) at the city of Shechem, which is in the land of Canaan. There- after, "He bought the parcel of land upon which he pitched his tent from the children of Hamor, Shechem's father, for one hundred kesitas" (B'reishit 33:18-19). The word Shalem is indicative of bodily completeness, in the sense of having overcome physical hurdles, and spiritual harmony, insofar as having spent years in a Diaspora setting, Ya'akov was not found faulty in his Torah knowledge (cf. Rashi on v.18). However, it is this return to Eretz Yisrael that represents the closing of the circle of Ya'akov's vow that if he returned "Shalem" to his father's house, "Hashem will be a G-d to me" (ibid 28:22). Ya'akov's state of mind is a prototype for further generations. Only in Eretz Yisrael could that ultimate state of fulfillment be reached. Ya'akov's purchase of land, like the acquisition of the Cave of Machpela and the site of the Beit Hamikdash, reaffirmed this inalienable connection between Eretz Yisrael, Am Yisrael and the G-d of Israel. Shabbat Shalom, Menachem Persoff [The Parshat Vayishlach Homepage]
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