MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: Are pets muktzeh and, if so, may one touch them without moving them? A: A few matters are clear on the matter of animals and muktzeh. First, the rule is that animals are muktzeh. What is also clear, though, is that an animal is not muktzeh if it is slated for eating that day. This can occur on Yom Tov, when one is allowed to shecht an animal to eat it (Beitza 2a) but not on Shabbat. Realize that the two main categories of objects that are not muktzeh are foods and utensils (keilim). The question, then, is whether the fact that a pet is used in much the same way as a toy gives it the non-muktzeh status of a kli. A few Rishonim subscribe to such a possibility. Tosafot (Shabbat 45b) cites the opinion of R. Yosef (a Rishon) that a baby bird is not muktzeh because it can be used to quiet a baby. The Mordechai (Shabbat 316) cites that exact logic in R. Shimshon’s name. Although Tosafot and the Mordechai, respectively, strongly reject these opinions, this may be only because the bird discussed was not a special one set aside as a pet. The Maharach Ohr Zarua (#81), in a question he sent to the Rosh makes that claim regarding a bird that chirps in a way that people enjoy. However, the Rosh (cited, ibid. #82) says that even such a bird is forbidden. He reasons that when Chazal, who instituted the prohibition of muktzeh, did so, they had it apply to cases of live animals across the board. As the Rosh is more prominent than any of the Rishonim who are lenient on the matter, the great majority of Acharonim accept his opinion (see Shemirat Shabbat K’hilchata 27:25, and footnote 96, regarding the complexity of Rav Orbach’s approach; see an overview of opinions in Yabia Omer V, 26). The Rosh’s rule can be explained in at least a couple of ways. Since the great majority of animals are categorized as muktzeh, as they are not slated for a Shabbat use, Chazal did not allow us to consider the small minority that are pets as belonging to a different category. Another complementary possibility is the following. Inanimate objects lend themselves to being considered subservient to man and categorized as keilim. In contrast, living beings are considered an important being with an independent entity, and not keilim. Therefore, except when there is a compelling reason to consider it under the domain of man and set for him to use and move (i.e., an animal slated for slaughter and eating on Yom Tov), an animal remains muktzeh. Regarding petting the animal, the matter is problematic as well. Although one is allowed to touch muktzeh, he is not allowed to touch it in a manner that would cause even part of it to move (Shulchan Aruch, Orach Chayim 308:42). Petting an animal usually causes at least some of it to move and is, therefore, forbidden. However, there are certain things that are permitted. (Regarding cases of an animal in danger or in pain, we have addressed significant leniencies in the past that we will not revisit at this time.) It is permitted to lead most animals by a leash, if there is a need to do so (Shulchan Aruch, Orach Chayim 305:1; Mishna Berura, ad loc.:11; Shemirat Shabbat K’hilchata 27:8). In this case, there is a dispensation on having an animal carry something on a person’s behalf and having a person pull something muktzeh along. (It is usually permitted to move muktzeh by means of something a person holds in his hand only if it is not done for the purpose of the muktzeh object – Shulchan Aruch, ibid. 311:8). It should also be permitted to let a friendly pet cuddle up to a person as long as the person does not purposely move it even partially. If it happens inadvertently, it is not a problem. 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) We are generally accustomed to think that Israel's acceptance of the Torah was a one-time event that took place on the sixth of Sivan. In reality, however, the people of Israel accepted the Torah no less than three times. After the sin of the golden calf, when Moshe Rabbenu smashed the tablets, Moshe received a second set on Yom Kipppur. And, according to Chazal, the people of Israel accepted the Torah on yet another occasion - on Purim. They base themselves on the words in the Megila, "Kiy'mu v'-kib'lu haY'hudim" - kiy'mu ma shekib'lu kvar - they accepted once again what they had already received. Why was there a need for another acceptance? What was missing before? Chazal answer that the earlier acceptance of Torah was coerced - "kafa aleihem har k'gigit," G-d held the mountain over their heads and said that if they don't accept the Torah they will be buried under the mountain. Since their acceptance of the Torah at Sinai was forced upon them, they had to accept it once again of their own free will. What did the acceptance of Torah on Purim add to our religious experience? It added the element of joy. We perform mitzvot and study Torah not only because we have to do so. We engage in Torah because it is a pleasure, because it is a joy, because it uplifts our lives and elevates our souls. Because because being near to God is pure good. And when one accepts Torah out of joy and gladness one will keep Torah even when the mountain is not over our heads. What is true regarding Torah is also true about Eretz Israel. One can come to Eretz Israel because one is compelled to leave galut. One can, however, come to live in this beautiful and wonderful land because of the sheer joy of contributing to the rebuilding of our people and our land. This kind of redefinition of the Zionist agenda can help us overcome these difficult days and inject true joy in our decision to come and live here. 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 A simple man brought his son to a noted rav, to have the rav test his son’s knowledge of Rashi. Unfortunately, the boy was not very bright, and did not do very well. Not to disappoint the father, the rav told him, “Well, after speaking to your son, I can tell you he knows the Rashi like a gaon” (which in popular usage means a genius). The father was indeed thrilled, and left a happy man. Later, the rav was asked: “The boy was really not knowledgeable. How could you have referred to him as a gaon?” It’s really simple”he replied. “Historically, the Geonim lived after the era of the Talmud and before the Rishonim. Rashi was a Rishon, and as he lived hundreds of years after the Geonim, the Geonim never knew Rashi’s interpretations. Thus, this boys knowledge of Rashi was no different from the Geonim’s knowledge of Rashi.” 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] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il The atonement doesn't come just by wearing the clothes, but rather from internalizing the lessons symbolized by each garment and changing one's actions accordingly. KUTONET (cloak) - reminds us of Yosefs cloak that the brothers ripped off him, and atones for their thoughts of murder. MICHNASAYIM (pants) - are used to cover nakedness and atone for the sin of immorality. MITZNEFET (turban) - worn high on the head atones for haughtiness and pride. AVNEIT (sash) - worn near the heart atones for illicit thoughts of the heart. CHOSHEN (breastplate) atones for judgments (mishpat, as in CHOSHEN MISHPAT) that are false or corrupt. EIFOD (apron) – atones for idolatry. M'IL (robe) - with pleasant sounding bell,s atones for the negative sounds of evil speech. TZITZ (gold forehead plate) - atones for brazenness. Clothes can really have an effect on a persons behavior. A modern example of this is that many public schools have instituted school uniforms, based on research that has shown that there is less violence in schools where the children are required to wear uniforms. It seems strange that wearing a T-shirt, or sweatshirt with a school insignia can have such an effect on the whole atmosphere of a place of learning, but that is what the Torah is telling us in this portion. Clothes have the power to communicate to others and to our- selves. We need to be sensitive to the messages that we are sending out when we get dressed. Ahashverosh also understood this concept. In the Megila (1:4) it says that the purpose of his party was to show off his YAKAR TIF'ERET and GEDULATO. In our portion it says the clothes made for Aharon were for KAVOD and TIF'ERET - dignity and beauty. The word TIF'ERET is used in both places leading the Rabbis to say that Ahashverosh wore the clothes of the Kohein Gadol at his party. He was giving a message by wearing these clothes. That he was the one in power and the Jews' Temple was not going to be rebuilt. Purim Same'ach - what message do you want to give with your Purim costume? (and with the clothes you regularly wear?) THAI CHICKEN FETTUCCINE SALAD Cut chicken into 1-inch pieces; set aside. Cook pasta .Combine 1 cup salsa, peanut butter, honey, orange juice, soy sauce and ginger in small saucepan. Cook and stir over low heat until blended and smooth. Reserve ¼ cup salsa mixture. Place pasta in large bowl. Pour remaining salsa mixture over pasta; toss gently to coat. Heat oil in large skillet over medium-high heat until hot. Cook and stir chicken in hot oil about 5 minutes until chicken is browned on the outside and no longer pink in center. Mix in reserved salsa mixture. Arrange pasta on lettuce-lined platter, if desired. Place chicken mixture on pasta. Top with cilantro, peanut halves and pepper strips. Refrigerate until mixture is cooled to room temperature. Serve with additional salsa. Garnish, if desired. [6] Parsha Points to Ponder - T'TZAVEH 1) Why does G-D instruct Moshe that the Jewish people should TAKE TO YOU the olive oil for the Menora (27:20) as opposed to the TAKE TO ME used for all the other donations to the Mishkan? (See 25:2) 2) The Torah instructs the Jewish people to make the special clothing for the Kohanim and then says, THEY SHALL TAKE THE GOLD, THE TURQUOISE, PURPLE, AND SCARLET WOOL, AND THE LINEN (28:5). It is obvious that they would use the already collected materials to make the clothing so what is the Torah teaching us in this seemingly extraneous verse? 3) Why does the Torah say that the incense altar is HOLY OF HOLIES TO G-D (30:10) while the outer altar was referred to as simply HOLY OF HOLIES? (29:37) THESE ARE THE ANSWERS 1) Rav Gedaliah Schorr quotes the Midrash which teaches that Moshe thought that it would be a slight to Aharon to have Moshe, his younger brother, appoint him to be the Kohen Gadol. He, therefore, suggested that Aharon be proclaimed as Kohen Gadol without any involvement from Moshe. G-D responded that an appointment of this kind could not be independent of the Torah and Moshe had to be the conveyor of all aspects of Torah. This, suggests Rav Schorr, is why the Torah emphasizes that the olive oil must be brought TO YOU meaning to Moshe. While Aharon would be the one lighting the Menora, everyone must recognize with clarity that everything which Aharon is doing is through the guide of the Torah as symbolized by Moshe. The message of this repeated emphasis is that any attempt to serve G-D that is done independently of what the Torah demands is worthless. 2) Rav Moshe Feinstein answers that G-D is emphasizing the THEY - specifically Betzalel and the other artisans who were infused with high levels of spiritual, should handle these mundane, physical materials. This teaches all generations that the Rabbanim should not be relegated to only the spiritual matters with no input into the physical matters of the shul or the congregation. Their leadership and spiritual perspective is a necessity in both realms. 3) The Meshech Chochma explains that the stones of the altar lost their holiness when it was defiled by the gentiles who destroyed the Temple. The incense altar, however, did not lose its holiness since it is classified as a vessel of service of the Temple and not a part of the Temple itself (See Avoda Zara 52b and Zevachim 27b). The classification of the incense altar as being holy TO G-D, implying a holiness which cannot be lost, serves as a source for this distinction. 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 There are five parashiyot in the Torah which describe the Mishkan. T'zaveh is the second of the five. It is always read close to Purim, and if you pay attention, you'll notice something interesting. The descriptions of the royal palace in Shushan sound a little bit like some of the descriptions of the Mishkan and the Bet Hamikdash! Isn't that strange? After all, both the Mishkan and the Bet Hamikdash were holy places, a "home" for Hakadosh Baruch Hu, King of the entire world. The palace in Shushan, l'havdil, was the home of a crafty, power-hungry and cruel king who only ruled 127 provinces. What two "homes" could possibly be more different? Nonetheless, some things seemed similar. Both the Mishkan and the Bet Hamikdash were works of art - fitting for the King of Kings. They were filled with beautiful, valuable materials: with gold, silver, and copper; with rare wood, woven fabrics and dyed animal skins. Royal turquoise and purple, scarlet wool, twisted linen and precious stones decorated the necessary vessels and clothing. Pure oil and spices were prepared. Everything was holy, perfect and pure. In Shushan, the sumptuous palace was also filled with beautiful things - tapestries and hangings of fine material, silver rods and pillars of marble. There were beds of gold and silver, floors of marble and pearl. And at the king's royal banquet, there was wine, lots of wine, poured into vessels of gold. When Nevuchadnezzar destroyed the Beit Hamikdash 67 years earlier, he brought many of the holy vessels to Bavel (Persia). Achashverosh conquered Bavel and used these holy golden vessels for his drunken banquets! Perhaps we wear costumes on Purim because nothing was what it seemed to be; everything and everyone turned out to be something different. A young Jewess who didn't want to be queen was chosen queen and dressed in royal clothes; a power-hungry king was deceived by his cunning advisor; the cunning advisor wanted to wear a royal crown and clothing but caused his own downfall and death; the Jews were unexpectedly saved and instead of sackcloth and ashes, Mordechai was dressed in royal robes and appointed second to the king! Who was REALLY the all-powerful king in the story of Purim? Hint: Don't look for him in the royal palace in the city of Shushan. Look in the Midbar and then in the Holy City of Jerusalem! (Of course, He is everywhere!) [8] Zachor [9] MicroUlpan In modern Hebrew, MITZNEFET is a turban and MIGBAAT is a hat. In T'tzaveh (and P'kudei), the Kohein Gadol's head covering is called MITZNEFET and the kohein hedyot's is called both. Commentaries say they wore the same turban (some say) with slight differences in the way it was wound. Let me pose a question to you: Now when I say "outlast", I don't mean "barely surviving", I mean flourishing and thriving as one of the most successful and influential nations the world has ever seen. Proportionately, the Jewish population compared to the world's population isn't even half of a percent, and yet there is a Jewish state. We have every reason to be proud Jews. When looked at from a deeper level, this week's parsha, T'tzaveh, deals a lot with this idea of having a strong Jewish identity. "And you shall make garments of sanctity for Aharon your brother, for glory and splendor" (Sh'mot 28:2). It is quite clear from this pasuk, that these Bigdei Kehuna (eight in all) which were worn by the Kohein Gadol in his service of the Mishkan, were geared towards the glory of the sanctity of the people. However, of these garments, there were two that really stood apart from the rest: the Choshen (the Breastplate) and the Tzitz (the Head-plate). Each of these garments, when worn by the KG, was a symbol of Jewish pride to all who saw them. The Choshen, probably the most famous of the priestly garments, is given a very detailed description in the p'sukim. "It shall be square…" (28:16), "You shall fill it with stone filling, four rows of stones…" (28:17), "The stones shall be according to the names of the sons of Israel… for the twelve tribes" (28:18). Each of the twelve stones was engraved with the name, in order of the tribes, on each of the twelve different precious stones which filled the Choshen. As you can imagine, this was no ordinary piece of expensive jewelry. This was an extravagant show of beauty which was worn directly on the KG's heart. I believe this symbolizes the KG's obligation to have Bnei Yisrael in his heart as he did the work of the Mishkan. He constantly needed to have an underlying Jewish identity. "You shall make a Tzitz of pure gold... engrave upon it, like the engraving of a signet, 'Holy to Hashem'" (28:36). Using the real name of Hashem, the inscription on the Tzitz is clearly on an extremely high level of holiness. It was a constant reminder to the KG, that everything he did was to be sanctified for God. Each Jew would see the engraving and be forced to keep their mind on Hashem and his service. There are some commentaries who believe that the Tzitz atoned for brazenness and stubbornness. It is because of these traits, that the Tzitz enabled some Jews to retain their consciousness of God, and saved the nation from destruction. Esther and Mordechai were two such people who were able to go up against the decree of the king. They remained completely dedicated to Hashem at a time when Judaism wasn't the primary focus (when King Achashvierosh threw his lavish party for the entire kingdom, not only were the Jews there, but that they were enjoying themselves with the vessels from the Temple). Esther and Mordechai each could have fallen under the wing of the king (Esther was the queen and Mordechai saved the king's life), and abandoned their nation, but they didn't. They stayed strong to the Torah and they stayed strong to their identity. Throughout Jewish history, maintaining strong identities has and always will be the hardest thing for the Jewish nation. The main reason for that is really quite simple. The nation of Amalek has been haunting our identities for years since we were taken out of Egypt. Amalek attacked us as we exited the Red Sea, after witnessing the greatest miracle of all time, and still ended up causing wild identity confusion. When King Shaul destroyed the Amalek nation and spared the king (Agag), it brought about an uncertainty as to who the king of Bnei Yisrael would be. There is actually a well known Gematria which equates the value of Amalek (Ayin, Mem, Lamed, Kuf), to the Hebrew word for doubt, Safek (Samech, Pei, Kuf). The same way that Amalek confused the Jews earlier on in history, so too, it confused the Jews on Purim, through Haman. The story of Purim is that the entire Jewish nation banded together and defeated the uncertainty of Amalek. Esther and Mordechai led a seemingly lost Bnei Yisrael and avoided annihilation. Instead of fighting an impossible war for their lives, the nation celebrated in victory. They celebrated their lives, their certainty, and most importantly, their Jewish Faith. They finally developed the Jewish pride that they had been lacking for years, and subsequently built the Second Temple. Unfortunately, this lack of appreciation for Judaism which was so rampant in the times of Purim is just as rampant now. What is also unfortunate is that we still have the same enemies that we did then and they are still just as powerful. There is a whole modern generation of Amalek, which doesn't necessarily want to take our lives, it wants to take our Jewish pride and cheapen it to the point of extinction. As we read Parshat Zachor this week, we must remember that amid the joyous celebration of Purim, there needs to be the serious realization that there is still a war today. The pasuk about Amalek explicitly tells us, "…you shall not forget!" (D'varim 25: 19). This is our warning, our responsibility and our commandment. As the Chasam Sofer says, although stubbornness and brazenness are atoned for by the Tzitz, they are each essential qualities for our survival. We cannot forget that if there is ever a time for us to be stubborn, proud, unified Jews, that time is now. Yeshivat Netiv Aryeh, located opposite the Kotel, boasts a curriculum specifically designed for overseas students utilizing both a content-based and skills-based approach to intellectual growth. It is academically stimulating and educationally challenging... enhances the student's background in and familiarity with texts and creates the desire and skill to continue learning even when one leaves the yeshiva... aspires to instill in each of its students a commitment and love for Erez Yisrael (through extensive trips) and its people. Yeshivat Netiv Aryeh also has a Sephardic learning track with the goal of developing, strengthening and preserving Sephardic Torah learning, traditions and culture. Parshat Zachor: A Path to Redemption Even after seeing all of G-d's miracles in Egypt, Am Yisrael wavered in its belief in G-d and in fulfillment of His mitzvot. The nation brazenly questioned, "Is Hashem in our midst or not?" (Sh'mot 17:7). This is precisely why Amalek attacked the Jewish nation. Ramchal writes in Derech Hashem (3,2) that all spiritual ideas, values, and feelings manifest themselves in the physical reality. A physical reality is a reflection of a spiritual essence. Thus, Amalek manifested Am Yisrael's own disbelief in Hashem. In essence, Amalek was the "anti-G-d" force of the Jewish people themselves. Am Yisrael, therefore, had to fight itself in this battle. The Mishna in Rosh Hashana (3:8) teaches: "Was it Moshe's hands that won the war? Rather, as long as Israel looked heavenward and subjected their heart to Hashem, they would prevail. But when they did not, they would fall." Why was the war with Amalek so outwardly hinged on the nation's reliance on Hashem? It seems that the only way to repair the doubts that brought Amalek into existence was for Am Yisrael to accept that everything in this world is in the hands of Hashem. When and under what circumstances does Amalek appear? I would like to suggest that Amalek only manifests itself when Am Yisrael is "Baderech" - on the way to Israel (D'varim 25:17). When the Jewish people are preparing to ascend to a higher level of Divine service, they must face their own doubts manifested as Amalek. By reestablishing their faith in Hashem, Am Yisrael is able to eradicate the Amalek force. Parshat Zachor is juxtaposed to Purim for this exact reason. The Jews of Persia assimilated into Persian society and were reluctant to rise to the challenge of returning to Israel. Thus, Amalek, through their descendent Haman, reappeared. Only once the Jews of Persia reaccepted the Torah and reestablished their belief in Hashem, as it says, "Kiymu VeKiblu - they confirmed and undertook," did they become deserving of salvation from Amalek (Shabbat 88a). Today, Amalek is no longer a physical threat. However, the K'tav Sofer explains that through this command of Zachor, the Torah engraves an eternal message in the national psyche that rejection of G-d and Torah will cause Amalek, the anti-belief force, to return. Only when we become fully conscious that Hashem is always in our midst will the Amalek force naturally disappear from the world. This outpouring of belief in Hashem will then cause the trumpets of our redemption to sound. Yeshivat Lev HaTorah is a post high school yeshiva located in Ramat Beit Shemesh. With 40 Shana Alef students, and more than 20 staff members, the yeshiva provides a warm and personalized atmosphere for our talmidim. Our goal is to nurture inspired, confident, well-rounded bnei Torah with the skills to learn independently, while simultaneously developing a deep devotion to Eretz Yisrael, Medinat Yisrael, and the entire Jewish community. [11] From the desk of the director In our world, we might remark cynically that by wearing the names of the twelve tribes on his garments, the High Priest was trying to ingratiate himself with the people. For there is no "monarchy" without subjects and there is no authentic leadership if the people do not accept their leaders. We should recall, however, that the instruction to place the tribal names on these garments was not Aharon's doing. The Choshen Mishpat, as its Hebrew name indicates, was an ornament primarily designed to pronounce judgment and rulings for the people. The letters of the tribal names would light up in response to appeals to Hashem in times of crisis. Rashi, however, suggests that, "When Hashem sees the tribes written before Him [on the straps of the Eifod] He will remember their righteousness" and Sforno comments that when Aharon wears the Choshen Mishpat on his heart, "he will be inspired to pray for the welfare of the nation." So, far from serving the High Priest's selfish concerns, the inscribed names were Divine instruments that put the people's interests before all. Shabbat Shalom, Menachem Persoff [The Parshat T'tzaveh Homepage]
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