MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: Is one allowed to make ice cubes on Shabbat? A: The mishna (Shabbat 51b) says that one may not crush snow to get water but can put it in a cup of water to melt in. There are three main explanations of the prohibition (see presentation in Beit Yosef, Orach Chayim 318). Rashi says that it resembles a melacha, as one directly creates a new object form. The Sefer Haterumah says that the problem is that the resulting water is nolad (a term meaning born, referring to a type of muktzeh). The Rambam places it under the category of the prohibition to squeeze fruit for juice. A practical difference between the explanations exists when one warms congealed fat so that it becomes gravy. The Sefer Haterumah forbids this too as nolad. However; the Beit Yosef says that most authorities permit it, and this is how he rules in the Shulchan Aruch (OC 318:16). The Rama (ad loc.) says the minhag is like the objecting, stringent opinion, while noting that one can be lenient in a case of need. The same disagreement should apply to putting ice in a warm place (not hot enough to be considered cooking) to melt (Mishna Berura 320:35). Most poskim’s point of departure is that the same machloket will also apply to the question of freezing water. If going from ice to water is changing an object, why should going from liquid to solid be any different? Therefore, for S'faradim, who follow the Shulchan Aruch, it should be permitted to make ice cubes on Shabbat, and for Ashkenazim, who follow the Rama, it should be permitted only in a case of need. However, some poskim distinguish between the cases in different ways. The Dovev Meisharim (I, 55) infers from the Ramban that the reason to allow melting ice is that ice itself is considered a form of water. He claims, though, that in relation to water, ice is a new thing, which, if created, is nolad/muktzeh. However, most poskim (see a partial list in Piskei Teshuvot 320:(14)) rejects this distinction and say that those who say that water melted from ice cubes is not nolad say one can make ice cubes in a freezer. It is also possible that the Rama, who is equivocal regarding melting fats, might permit outright making ice cubes. The Tzitz Eliezer (VI, 34) points out that there are two supportable ways to explain the Sefer Haterumah, the source of the Rama’s stringency. One is that the problem is that the water resulting from the melting is muktzeh, and it makes no difference what process created it. The other (Panim Meirot) is that the problem is that the process of putting fat near a fire is considered semi-actively turning solid into liquid. If that is the only problem, we could consider placing water in a freezer, where the process of freezing does not begin in earnest for a while, as too removed to be forbidden. Certainly, the Rambam’s logic regarding crushing snow, that it is similar to squeezing, does not apply to turning liquid into solid (Shulchan Shlomo 320:18). A consensus of poskim rejects the claim that creating ice is forbidden because it is similar to making cheese, which is an extension of building, for various reasons. First, building does not apply to water (Mishna Berura 320:36). Also, ice lasts only while it is kept cold and thus one has not built anything stable (see Shemirat Shabbat K’hilchata 10:(14) who sees this as a mitigating factor regarding nolad). In summary, S'faradim can freely make ice cubes in a freezer. Ashkenazim have ample reason to be lenient, and certainly when there is significant need (recent poskim nuance this compromise differently). If one does not plan to use the ice cubes on Shabbat, muktzeh is not a problem, but there is usually a problem of hachana (preparations for after Shabbat). Certainly, one may put a drink in the freezer to quickly cool it, as even if he forgets and it freezes, it is not such a problem. (Automatic ice makers, where electrical systems are a factor, are beyond our present scope.) 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) Perhaps the idea is as follows: While a person must make his hishtadlus, this is merely a prerequisite condition. His initiative, however, is not what leads to the final result. What actually brings about the result is Divine providence. Yosef exercised his initiative by asking the Sar haMashkim to remember him. But when Yosef specifically instructed him how to use that rememberance by mentioning him to Par'o, he intimated that it was he in fact who was orchestrating the events that would eventually lead to his freedom. The Gemara says that a person can remember something to actively pursue it for twelve months. Hence, the Sar haMashkim could have remembered Yosef's request to act upon it for one year. Had he told Par'o at the end of the year, Par'o too could have remembered one year. Hence, at the conclusion of two years, Yosef's request of the Sar haMashkim could no longer have been effective according to the natural flow of things. This is what God demonstrated to Yosef. Yes, you have to make an effort and take the initiative, but don't think that this is the ultimate cause of the result. I will get you out of prison just as you thought through the agency of the Sar haMashkim, but only after two years when it will be obvious that your intervention was in fact not the cause. Many times, earning a living is a factor in the decision to make Aliya. One should remember that while hishtadlus is important and necessary, it must be understood not as a causal factor but only as a condition. Ultimately, God provides a livelihood, whether it be in Chutz laAretz or in Eretz Israel. When this is understood, then faith and trust become more of a reality, and the decision to fulfill the mitzva of living in Eretz Israel becomes more easily facilitated. 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] Wisdom and Wit Discussing that time, R’ Yechezkel noted: “When I would arise each morning, I would recite the “Modeh Ani” prayer, the prayer thanking Hashem for the new day. But I would think to myself, ‘What type of day awaits me? Another day of very hard work, of beating and humiliation.' Now, if I could at least have some time to study Torah... But I never even had time to learn Torah. What, then, was I thanking Hashem for on the new day? However, when I continued saying the Modeh Ani and reached the words, “rabba emunasecha” I realized that they could be understood to mean, “my faith in You is great” and I was comforted. The Communists could take everything away from me except for one thing, and that is my faith in Hashem, My Creator. To have another day in which I could have faith in Hashem was a reason to appreciate the new day.” 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] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il Par'o was looking for someone to help him understand his dream. Finally Yosef was there to explain to him the meaning. But from the verses it seems that Yosef does more then just interpret the dream. He also gives advice (B'reishit 41:33). “Now Par'o must seek out a man with insight and wisdom, and place him in charge of Egypt.” The Alshich asks, how could Yosef be so rash to give advice to Par'o without being asked? All Par'o wanted was to understand his dream, not be told what to do, by someone who a few days ago had been in prison? But in actuality Yosef wasn't giving advice. The Gemara in B'rachot (56b) says that seeing a KANEH in a dream is a hint about KHOKHMA – insight. When Yosef heard Par'o relate that in the second part of his dream "...he saw seven fat, good ears of grain growing on a single STALK (KANEH ECHAD)" (B'reishit 41:5) that his dream included a KANEH, he interpreted this part of the dream to refer to finding someone smart. So Yosef wasn't being rude and giving the king advice, he was just doing his job and explaining the dream. In looking for a connection between this portion and Chanuka we find something very interesting. This phrase KANEH ECHAD is found in only one other place in the Torah - in the description of the Menorah. “There were three embossed cups, a sphere, and a flower on each branch” (KANEH ECHAD) (Sh'mot 37: 19). The Menorah ,was also a symbol of wisdom. The miracle of Chanuka occurred with the oil used in the Menorah in the Temple. This is a hint to the battle between the wisdom of the Greeks and the wisdom of the Jews. The Greek/Syrian culture was based on the superiority of human knowledge and (tenuous) moral standards. CHANUKA demonstrates that Jewish wisdom, KOHKMA (faith in Divinely inspired wisdom, morality and capabilities) is superior to the Greek type of knowledge and understanding. Celery Stalks, Broccoli Branches & Water Chestnuts Stir Fry [6] Parsha Points to Ponder - MIKEITZ 2) How could Yosef justify holding back food from his father which would be the direct result of his accusing the brothers of being spies (42:9) and imprisoning them for three days (42:17)? 3) According to most commentaries, the brothers ‘rid’ themselves of Yosef because they felt that Yosef and his interest in the external/physical world was dangerous to the future of the fledgling Jewish nation. If so, why did the brothers react to their difficulties in this week’s Parsha by expressing regret over their selling Yosef? (see 42:21) THESE ARE THE ANSWERS 2) The Chatam Sofer answers that the Torah says clearly that Yosef based his treatment of his brothers on the dreams he had in the beginning of Parshat Vayeishev. In the first dream which he saw as being fulfilled at this time, the brothers and Yosef were stalks of grain. Yosef understood that these stalks symbolized the fact that the family still had food and were taking care of their own needs. There must still have been food at that time and they were in need of Yosef’s help to give them extra support as represented by their stalks being imperfect or for some other reason. (In reality this was true. Rashi to 42:1 quotes the Gemara in Taanit which teaches that they still had food.) Thus, Yosef was not concerned about delaying them for three days. 3) Rav Aharon Kotler makes the poignant point that the brothers did not express regret over selling Yosef. That decision was calculated and remained correct in their minds. Rather, they clearly state that they should not have ignored Yosef when he was crying to them from the pit. Selling him was appropriate and necessary but being so callous as to let Yosef cry in the pit was something for which they felt they were now being punished. 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",just re-published by Feldheim, ppp@israelcenter.co.il [7] Torah KidBits Parshat Miketz is a story about many different things - Par'o's dreams of seven starving cows and seven fat, healthy ones; of seven skinny sheaves of wheat and seven full ones. It tells how Yosef explained the dreams and became the viceroy of all Egypt. It's about seven good years and seven years of famine and Yaakov's sons coming from Canaan to buy food. But it's especially a story about brothers and how they act towards each other. When Yosef's brothers sold him to the Midianites, they were sure he deserved to be killed. He was causing trouble in the family, trying to make himself the leader of the tribes. Still, they were troubled. Perhaps they shouldn't have have thrown him into a pit and then sold him! And they were very sorry that Yosef's disappearance caused their father Yaakov so much pain. Years later, during the years of famine, Yaakov sent ten sons down to Egypt to purchase grain. Like everyone else, they had to appear before Yosef. Of course they didn't know who he was, but he recognized them immediately. And what did he do? Instead of welcoming them, he accused them of being spies! He took Shimon as hostage and insisted that they bring Binyamin to Egypt. They were very frightened. "Hashem is punishing us", they said, "because of what we did to our brother Yosef! We saw his suffering and we had no pity on him." They finally realized that Yosef was their "brother" - not an enemy! When telling us this story, the Torah calls them "the brothers of Yosef" over and over again. And they describe themselves as "brothers". But brothers (and sisters!) are part of a family. They must live together with love and respect. They must work together, help each other and be true friends. Only when the brothers expressed their sorrow at what they had done, and showed true feelings of love and concern, did Yosef admit to them who he was - their brother (although that part is in next week's parasha). And since all Jews are brothers and sisters (since we are all the children of Yaakov Avinu), we must always try to act towards each other with love and kindness and friendship. [8] Dvar Torah from a Yeshiva Student Upon reaching Mitzrayim in search of food, the ten brothers come to Yosef in order to beg that he provide for their needs. The torah tells us in B'reishit 42:9 - Yosef remembered his dreams that he had dreamt previously in Parshat Vayeshev and then accused his brothers of being spies, coming to investigate Mitzrayim. These two parts of the Pasuk seem to only be linked regarding their connection to the brothers. What is the Torah really trying to tell us? Rabbi Shimshon Rafael Hirsch has a beautiful interpretation of this Pasuk that explains the connection. Yosef obviously gave special attention to the brothers. It is not practical to assume that everybody who came to Mitzrayim for food got to speak directly with the minister in charge. Yosef saw the brothers himself because he needed to be 100% sure that his feelings toward his brothers was a positive one, despite what they did to him after he revealed his dreams and also to make sure that they had changed as well. Without 100% certainty, revealing himself would have just caused a renewed split in the family, a continuation of what the family had left behind 22 years earlier. He needed to put the brothers in a situation where they would be tested. Only after he was able to see if the brothers had changed would anything positive come out of revealing himself. Yosef also felt the need to show the brothers that he could be "all-powerful" yet still be their biggest benefactor. This Pasuk was just Yosef setting the stage for the future. Accusing them of being spies was his way of testing them. This solution can also answer the famous question of why Yosef didn't contact his father over the course of his 22 year separation from the family. He knew exactly what would come about if he revealed himself too early and was able to hold in his desire to become reacquainted with his family with the end result in mind. We see here an incredible shift in the personality of Yosef between the beginning of Vayeshev and here. As opposed to there where he blurted out what he had dreamt without concern or care for peace in the house, here Yosef is able to hold in his identity until exactly the right moment, a sign of incredible maturity. Though obviously incredibly difficult for him to do, as we see by his emotions throughout the story, he was able to do away with the hastiness that he exhibited earlier and transition into a mature adult. by Shmuel Katz, YEH Yeshivat Eretz HaTzvi, located in Katamon, Jerusalem is a religious Zionist modern Orthodox yeshiva that seeks to inculcate its students with a love for Torah, Eretz Yisrael, Medinat Yisrael and Am Yisrael. With a broad curriculum and a commitment to not only studying in and learning about Israel, but also to being a part of the fabric of life in Israel through chesed and community outreach, Eretz HaTzvis' 70 students hail from 4 continents and will move on to their university life prepared with the skills and desire to maintain regular Torah study and a bond with Israel and service to the Jewish people. More information on the Yeshiva can be found at http://www.yehatzvi.org [9] MicroUlpan [10] SDT’s Yosef heard his brothers express regret for having sold him and he cried. Part of why he cried, says "Beit Yisrael" is that they hadn't been remorseful until then. [11] Divrei Menachem Pharoah's butler is exposed to his master's anguish and suddenly recalls his sin of omission (B'reishit 41:9): Two years after his release from prison, he calls to mind the Jewish slave who saved his life, now languishing in the dungeon. Yosef had urged the butler to put in a good word for him, but the butler, "did not remember Yosef - and he forgot him" (ibid 40:23). Our rabbis tell us that the double use of the terms not remembering and forgetting infer that, unnaturally, the butler did not tell anyone of Yosef's amazing interpretive powers, not on the day he was released nor even a year later. Clearly we see from these events how easily the "Pintele Yid" is forgotten; how fragile is our people. And in these days of Holocaust denial and public proclamations calling for the destruction of the Jewish state, perhaps we too will be privy to someone, somewhere, who will stand up and say, "I (also) mention my transgressions today." Shabbat Shalom and Chanuka Sameach, Menachem Persoff [The Parshat Miketz Homepage]
|
