MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: Can I use the same mechanical knife sharpener for milchig and fleishig knives? (same for grinding stone, knife honing tool, etc.) A: We must address two different scenarios. If you are the first to use the sharpener, then a simple precaution will prevent problems from arising. As long as you make sure the knife’s blade is clean when sharpening, there will be no transfer of ta’am (absorbed taste) from the knife to the sharpener, which will remain “pareve.” This is because ta’am is not transferred from one kli (utensil) to another without a proper medium (Rama, Yoreh Deah 92:8). (By the way, as the sharpener comes in contact only with knives, not with food, it does not require tevillat keilim.) Before continuing, we should mention that it is not simple to take the cleanliness of knives for granted, even when one intends it to be clean. The gemara (Chulin 111b) says that a radish that was cut with a knife that is used to cut meat is assumed to be fleishig. Rashi (ad loc.) explains (as a secondary point) that a knife often has a thin layer of fat on it, which may come off onto the radish when one cuts it. One can, thus, claim that our standard knife has fleishig residue on its surface, which can be transferred to the sharpener with the help of the friction and heat which are present during the sharpening process. However, poskim assume that it is possible to clean the knife so that no residue remains. Only when one does not clean it right away and allows the fats to dry up onto the knife, is it insufficient to wash it clean, and n’itza b’karka (plunging the knife repeatedly into firm earth) is necessary (see Rama, Yoreh Deah 94:7 and Darkei Teshuva (ad loc.:102). If the sharpener was used without care taken that the knives were clean, a problem can exist. During sharpening, surface meat or milk residue can get onto and/or into the sharpener. Even so, if you subsequently clean the sharpener and the knives to be sharpened before use, its future use will not transfer ta’am back into the k’li, as explained above. However, if the sharpener remains soiled on its surface by, say, milchig residue, this may be transferred into, say, the wall of a fleishig knife that is being sharpening. If the sharpener is cleaned after being made milchig but another knife being sharpened has food on its surface, the ta’am can be transferred from the sharpener to the food and, simultaneously or subsequently, to the knife. Admittedly, if the now clean sharpener has sat unused for 24 hours, ta’am that emanates from it is assumed to give off a bad taste and the matter is far less problematic (details are beyond our present scope). However, this factor is insufficient to allow unrestricted, continual use. The question is whether we can be optimistic as to how the sharpening will occur or we need to assume the worst. Hag'alat Keilim (Cohen) (see 13:(260)) cites an opinion that does not allow giving knifes to a non-Jewish to sharpen out of concern that the sharpeners will have a residue from non-kosher meat or fats. However, he points out that, in our times, people regularly give knives to be sharpened when they are clean. Furthermore, he implies, even regarding the time of the Rishonim, that indications are that few poskim were concerned about this matter. For example, the Mordechai (Avoda Zara 833), discussing the danger of giving a knife to a non-Jew for sharpening, raises only the concern that the craftsman will use it for his own personal use, not that the sharpening itself is problematic. Rav Cohen concludes that it is proper and sufficient to carefully clean one’s sharpener before using it for Pesach. In conclusion, while it is conceivable that using one knife sharpener for both milchig and fleishig could cause problems, it does not seem necessary to be concerned that this will occur. The key to being careful on the matter is taking note that the knives we sharpen are clean at that time and to note that the sharpener itself appears clean. 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) Students of Kabbala will speak of the 'seven spheres', representing the seven concentric points of spiritual elevation in drawing oneself closer to G-d. These include: Chesed, Gevura, Tif'eret, Netzach, Hod, Yesod, and Malchut. However, there are, to be sure, three additional rungs on this ladder of spiritual ascent known as: Chochma, Bina, and Da'at (acronym: CHABAD). All told, the nearly impossible task of achieving full rendezvous with G-d ('Deveikut' in Chassidic literature) demands movement through ten unique dimensions of spiritual existence. The number '10' represents totality and absolute perfection. Only G-d, the One and Only, could possibly fit this description. Hence, the human struggle to engage in such an encounter with G-d requires setting the number '10' as his goal. R' Sa'adia Gaon is credited with saying that the 'Ten Commandments' are to be understood as headlines for the entire listing of the 613 Biblical commandments. Moshe, at Mt. Sinai, received in a compact format the entire Torah. Our Sages (B'rachot 5a) offer a tradition that the 'Ten Commandments' contain within them the full spectrum of Torah including the entire Bible, the Mishnah, and the Talmud! The revelation of G-d's Torah to His people would necessarily be total, complete, and perfect. It is no accident that the numerical value attached to this act of revelation would be the number '10'. Of course, to G-d, nothing could be considered divisible. This is the basis of Rashi's comment in Parshat Yitro (Sh'mot 20:1) that all of the 'Ten Commandment' was given as "one utterance" (B’DIBUR ECHAD). Our great teacher, HaRav Yosef Dov Soloveitchik ZT”L, once pointed out that in referring to the first set of the tablets, the Torah uses the singular form to describe the stone of the tablets (Sh'mot 31:18, LUCHOT EVEN). While the reference to the second set of the tablets, we find the description of the stone to be in the plural form (Devarim 9:10, LUCHOT AVANIM). Unity would permeate the Divine-made tablets as opposed to the segmented man-made second version. The number '10' shows up once again in the internal design of the Musaf for Rosh HaShana. Each section of the three central b'rachot - Malchiyot, Zichronot, and Shofarot - carries with it the requisite ten Biblical citations (three from the Torah; three from Tehillim; three from the Neve'im; and a final quote from the Torah). There are actually ten items on that particular Musaf prayer agenda. However, an oral tradition has it that we get it all in by reciting only nine blessings and not the full ten. (As a matter of fact, a three-way dispute amongst the Sages exists as to how one goes about organizing ten items into nine structured blessings!) Again, HaRav Soloveitchik explained that regarding that which G-d teaches (i.e. the Biblical citations), one certainly can use the number '10'. However, when mortal man speaks to G-d in prayer, he can only strive to attain '10', but must ultimately recognize the futility in its absolute achievement. Therefore, in prayer, we will only use a nine blessing framework in spite of the ten items on our prayer agenda. (This, incidentally, also serves as the rationale behind the insistence of the Vilna Gaon that the final (i.e. the tenth) expression of praise of G-d uttered by man in the saying of Kaddish - VAYITHALAL - should be deleted!). A most famous teaching of the Zohar spells out an equation linking G-d, His Torah, and the His nation - the Jewish people. We have seen that the number '10', representing totality and perfection, is associated with G-d himself. By extension, the number '10' can be applied to the Torah as well, being the revealed Will of G-d Himself. Hence, we have the 'Ten Commandments'. It, therefore, should come as no surprise that the Halachic quorum necessary to form a 'Minyan' would be the same number '10'. A 'Minyan' for purposes of public prayer is not to be understood as a gathering of ten individuals. A 'Minyan' is a representative body of the entire nation of Israel, covering the past, the present, as well as the future. The Talmud (Megila 23b) derives the number '10' for 'Minyan' purposes from the ten wicked spies episode, connecting those verses with Vayikra 22:32 - "And I will be sanctified amongst the Children of Israel". All of the Halachic examples requiring a 'Minyan' are acts of 'Kiddush Hashem' performed, in a sense, in the presence - and in the midst - of the eternal Klal Yisrael. The numerical value assigned to designate the group of individuals now representing the entire Jewish people is borrowed from G-d Himself. Hence, the 'Minyan' consists of the number '10'. Rambam, in his Book of Commandments (Positive mitzva #153), teaches us that the very definition of the community of Israel relates only to those Jews who inhabit Eretz Yisrael. While in his Mishna Commentary (B'chorot 4:3), Rambam goes so far as to give the precise minimum number to the "Kahal" status of the Jewish people in the Land. He speaks there of at least ten such residents! (L’FI SH’BNEI ERETZ YISRAEL HEIM ASHER NIKRAIN KAHAL, V’HASHEM KORAM KOL HAKAHAL, V’AFILU HAYA ASARA ACHADIM)). Bearing in mind that the division of Eretz Yisrael did not include two of the tribes (Reu'ven and Gad opted out), one must recognize that the occupants of that part of Eretz Yisrael endowed with that special virtue of being the "land flowing with milk and honey" would number exactly ten tribes! This, too, was apparently not an accident. 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 The next morning, snow fell in Yerushalayim, a very rare occurrence in that city. Looking out the window, the man who had made the request saw R’ Yosef Chaim trudging in the snow toward the home of R’ Mordechai Leib, which was some distance away. Running out into the street, the man came over to R’ Yosef Chaim and said to him, “Rebbe, this matter can certainly wait a day or two until the snow has melted. There is no need for you to go to R’ Mordechai Leib today.” R’ Yosef Chaim was surprised: “Just because there is snow on the ground is not enough of a reason for me not to do what I had said. The principle is that ‘if a mitzva comes your way, you should not tarry, but should perform it as soon as possible.” Surely the fact that it has snowed does not detract from the need to act according to that principle.” 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 The first five commandments start with commandments of the heart, progress to a precept connected with human speech "don't take G-d's name in vain" and conclude with those that require action, namely Shabbat and honoring parents. This format teaches us that our attitude to G-d must first be determined in our hearts, then it surges forth to govern our speech and, ultimately, direct all our activities. Religious beliefs and convictions are not sufficient, unless they are expressed in word, deed and family relations. The last five commandments, begin with the prohibition of deed - don't murder, don't commit adultery, don't steal, proceed to that of word: don't bear a false witness, and conclude with one of the most puzzling of all the Ten Commandments "do not covet", a prohibition of thought and feeling. From this layout we learn that good deeds and social justice in every day life are not in themselves sufficient, if they signify nothing more than strict observance of the laws governing society. Man must also control his speech and even the inner feelings of his heart. But is it possible for man to be in such control of his feelings? We are talking about humans, not angels. Does G-d expect us not to desire someone else's things - a new piece of jewelry, the newest digital camera or Palm? Isn't this too much to expect? Wouldn't it have been enough for G-d to prohibit adultery? How can He expect someone not to "covet your neighbor's wife?" According to Ibn Ezra, man can overcome his desires by being fully aware of what is prohibited. He brings a parable of a pauper who would never dream of coveting the King's daughter because he knows full well she is out of his league, she is off limits. If we acquire this feeling of "off limits" towards the objects of others then we would not covet them. The K'tav V'haKabala, on the other hand, says that a person can fulfill the command not to covet by fully, "with all his heart", loving that which is permitted to him, that which is all important and deserving of his affections, Hashem and the Torah. If one's heart is full to the brim with love of good, there is no room for coveting bad. We can achieve proper observance of the prohibition "though shall not covet" by concentrating our desires on the values that G-d wants us to cherish. (For a more detailed study on this commandment see Nechama Leibowitz). "I Want Some" Ice Cream Recipe [6] Parsha Points to Ponder - YITRO (a.k.a. Yisro) 2) Yisro asks Moshe why he does not use other judges (18:14). Why does Moshe then seem to simply repeat exactly what Yisro had said instead of answering Yisro’s question? (18:15-16) 3) At Har Sinai, the Jewish people were able to see the sounds of this awesome event (see 20:15 and Rashi). Why did G-D make this seemingly unnecessary miracle? THESE ARE THE ANSWERS 1) The Chafetz Chayim explains that Moshe named his first son Gershom because he felt he needed to remind himself that he was a stranger in a foreign land to survive spiritually. At that point in time, Yisro was still a pagan priest and Moshe needed to have the constant reminder before him through his son’s name that he was a stranger and should not let down his guard and be influenced by Yisro. Once that name was in place, Moshe could express his thanks through the name of his second son. 2) The Ohr HaChayim points to the subtle wording of Yisro’s question to explain how Moshe answered Yisro’s question. Yisro wanted to know why YOU DO THIS TO THE NATION, implying that Moshe was forcing the people to come to him and not to any other judges. Moshe, therefore replied that THE NATION COMES TO ME, which means they come to me on their own. The reason they do so is because they know they are getting the correct decision due to Moshe’s connection with G-D. 3) Rav Moshe Feinstein answers that through this miracle G-D teaches all generations that when one is learning and teaching Torah, one must strive to make the material as clear as one is seeing it in person. 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 YITRO is the parsha of Matan Torah - the Giving of the Torah on Har Sinai. Did you know that we were able to receive the Torah because of the Jewish children? And they have a special job to fulfill - even though they aren't "grown up" yet. Even if they aren't bar or bat mitzva. Even if they are still very young children who are just learning how to read. Before giving the precious gift of the Torah to the Jewish people, Hashem asked if they would keep the Torah once they received it. They answered, "Yes, of course." But Hashem asked for a guarantee. The Jews thought the Avot - Avraham, Yitzchak and Yaakov - would guarantee their promise, but Hashem wasn't satisfied. Then they said, "Our children will be our guarantors." But when they promised that the future generations - children who were not even born yet! - would keep the Torah, Hashem agreed. How could they promise that their children would keep the Torah? How did they know? They knew because they themselves would teach the Torah to their children! Your parents are the connection between Matan Torah and you. You will be the connection between the Matan Torah and your children. The best way to make sure this connection is not broken is to remember the commandment: Honor Your Father and Mother. They learned Torah from their parents; you learn Torah from them; your children will learn from you. So long as each generation receives the Torah from its parents and passes it on to its children, Am Yisrael continues to exist. If the connection were chas v'chalila, ever broken, the entire Torah - would be lost. That means that when a you begin your day with Modeh Ani and end it with Sh'ma Yisrael, when young children learn brachot and the Alef Bet, when you continue to learn Chumash, Shulchan Aruch, Mishna and eventually Gemara, you are guaranteeing the existence of the Jewish people. Without you, we would never have received the Torah. And without the Torah, there would be no world! So you see, you're pretty important. Hashem chose us to be a Kingdom of Priests and a Holy Nation. When we follow His Torah, we are His special Segula - His beloved treasure. If we want to continue being His special treasure, the best way to do it is for you to keep learning Torah! [8] MicroUlpan [9] Aseret HaDibrot 620 is the numeric value of the word KETER, crown (of the Torah). We can say that the mitzvot all together form the Crown of Torah, with the Aseret HaDibrot as the crown jewel. Bnei Yisrael who wear that crown and keep the Torah, descend from Yaakov and his wives, Rachel, Leah, Bilha, and Zilpa. Yaakov = 182, Rachel = 238, Leah = 36, Bilha = 42, and Zilpa = 122. Total: 620. CHOCHMA BINA VADA'AT, wisdom, under- standing, and knowledge, are the rewards, so to speak, for living a Torah life, studying Torah and doing mitzvot. Their combine g'matriya is 73+67+480=620. Some of the above comes from a new sefer (5767) SHAAREI NISIM by Niim Paniri, with his permission. Only one letter of the Alef-Bet is not found in the Aseret HaDibrot - TET Most common word? LO (12 occurrences). [10] Torah from a Talmid (a) The first phrase is SEGULA MIKOL HA’AMIM. The Daat Mikra translates SEGULA as CHAVIVIM. The Jewish nation is more special to Hashem than any other, implying that they are different than the other nations. We are still left with the question, however, how are the Jews different? The next phrase, MAMLECHET KOHANIM answers this question. Ibn Ezra compares this task of the Jews to that of a Kohein. A Kohein models the way to serve Hashem and, through his example, the Jewish people recognize the worship of G-d. The Jewish people must act like kohanim and be a model for the other nations in order to demonstrate G-d's existence. We know that the Jewish people are different because they are a model for the other nations, but how does their model illustrate G-d's existence? The last phrase, GOY KADOSH answers this question. Ramban explains that the Jewish people must cling to Hashem who is Kadosh (holy). He quotes K’DOSHIM TI’YU KI KADOSH ANI HASHEM (Vayikra19:2). In this pasuk, Hashem declares that He is Kadosh. The Jewish nation becomes a GOY KADOSH by emulating Hashem. How do the Jewish people emulate Hashem? They must follow all the laws that Hashem commands them at Har Sinai. These laws form Brit Sinai which exemplifies the values of G-d. An example of this can be found through the fourth commandment, ZACHOR ET YOM HASHABBAT L’KADSHO (Sh'mot 20:8), which serves as an ,OT symbolizing the Brit. Hashem worked six days and rested on the seventh day, thereby establishing the day as KADOSH. The Jewish people emulate Hashem by working six days and resting on the seventh, making it KADOSH as well. This is an explicit replication of G-d's actions. It must be explicit because it is the ,OT and symbolizes the entire purpose of the ,BRIT – to emulate Hashem. While the Jews cannot replicate all the actions of Hashem, they can and are obligated to live by His model and His values. By following Hashem's example, the Jewish people serve as a model to the other nations and are special to Hashem; V’HIYTEM LI SEGULA MIKOL HA’AMIMV’ATEM TI-YU LI MAMLECHET KOHANIM V’GOY KADOSH Midreshet Lindenbaum is an advanced preuniversity Beit Midrash learning program that combines intensive Torah study with emphasis on religious and spiritual growth. Midreshet Lindenbaum students develop a strong connection to Eretz Yizrael and a greater love of Am Yisrael, as they engage in a deep appreciation of Torat Yisrael. [11] Divrei Menachem Yitro, who has thrown in his lot with the Jewish people, is most accutely aware of the burden placed on his son-in-law Moshe, who alone bears the responsibility of answering these questions and judging the people. Ostensibly, Yitro advises Moshe to distribute the burden so that he should not be worn out from fatigue, but notably he adds, so that, "this entire people… shall arrive at its destination in peace." In a period where we are so conscious of the state of our leadership, several comments alluded to by Yitro appear particularly pertinent. Firstly, Yitro calls upon Hashem, "to be with you [Moshe]"; then he addresses Moshe as the, "representative of G-d", who will teach the people the path in which they should go. Moreover, Moshe is to discern with divine insight (Rashi) rather than choose the judges who, among their various other commendable qualities, fear G-d and despise money (cf. Sh'mot 18:13-27). [The Parshat Yitro Homepage]
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