MISC section - contents: [1] Vebbe Rebbe [1] From the virtual desk of the OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q: I am an older man who recently underwent a series of health crises, including a heart attack. I usually take a cell phone with me outside the home in case I need to call for help. On Shabbat, I feel uneasy going out alone without a phone, as in my building's stairwell or late at night people may not be around. May I carry the cell phone in my pocket (we have an eiruv), or is it a problem of muktzeh? (My nervousness is not enough to be unhealthy itself, and I will not refrain from going out if your answer is ìnoî.) A: Your presentation implies that you do not feel that the cell phone is consistently needed on the level of safek piku'ach nefesh (the chance that it will save a life). You may be taking into account that where your live [the questioner included an address] many fine Jews would drop everything to help a person in distress and there is an active Hatzala organization. We begin with your assumptions. A cell phone is generally muktzeh, as its main purpose is to make phone calls that are prohibited on Shabbat. Such a utensil, known as a kli shemelachto l'issur (=KSHMLI) has a higher level of muktzeh (muktzeh machmat chisaron kis) if one is concerned enough about the object's safety to refrain from using it for other purposes. Nowadays cell phones are affordable and durable enough that people will use them for just about anything they desire. A KSHMLI may be moved for tzorech gufo umkomo (to use it for a physical use or remove it from a place one wants to use) (Shulchan Aruch, Orach Chayim 308:3). It may not be moved to protect it from damage (ibid.). In our case, you are not interested in protecting the phone. Rather, you want it for its possible usage in a permitted way. The questions are: is it enough that you are not moving it to protect it, or do you need a positive tzorech gufo umkomo? If it must be positive, how exacting are we in determining utility? There are discussions among the Acharonim that seem to revolve along these questions. For example, the Shemirat Shabbat K'hilchata (20:10) rules that the need of the place is to be taken quite literally, that the muktzeh object is occupying a place that one wants to use. If it is only that the object is an embarrassment or is other wise unwanted where it is, it may not be moved. In other words, there has to be a well-defined need of m'komo. Yet not all agree with him (see ad loc.:(20); Az Nidbaru VIII, 30), and all may permit it if due to the utensil's presence, one will not use the room (ibid.). The Mishna Berura (308:12) says that one can move a KSHMLI to use it only if a non-muktzeh article is not available. Many poskim limit his stringency to cases where it is easy to use the non-muktzeh object (Igrot Moshe, OC V 21.12; Minchat Shlomo II, 34.30) and not all feel that the Mishna Berura's reasoning is unanimously accepted (Shemirat Shabbat K'hilachata 20:29; B'er Moshe I, 21). However, the point of departure is that there are significant standards for the use of tzorech gufo umkomo. Our case is special in two opposing ways. On one hand, the potential usage is the most important one possible (saving lives). On the other hand, the chances of needing to use it on Shabbat appear extremely small. The gemara (Shabbat 124a) says that placing sticks to separate the loaves of the lechem hapanim and prevent their spoilage is not considered tzorech gufo because it is unlikely that there will be spoilage in a short time. This implies that if the chance the object is needed is small, it is not considered a valid need. Tying things together, we suggest as follows. If, after discussing the matter with the appropriate, sensitive health experts, it is felt that there is even a remote but normal chance that the cell phone will be needed to save a life (this will also make it tzorech gufo), it is permitted to take it. If it is felt that the chance of use does not reach even that low threshold, then not only would piku'ach nefesh not apply, but muktzeh would also be 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 We should recognize the goodness of G-d not only in what He does FOR us, but also in what He does TO us. From "A Candle by Day" by Rabbi Shraga Silverstein A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein Now available at 054-209-9200 [3] CHIZUK and IDUD for Olim & not-yet-Olim respectively The opening verses of this week's parsha present a somewhat dichotomous and enigmatic description of Pinchas. The Torah describes him as having 'zealously' avenged God's honor and then immediately blesses him with a covenant of everlasting priesthood. Of course, Pinchas was neither a reactionary who unleashed his uncontrollable anger nor a religious maniac whose lack of discipline provoked him to murder. But wouldn't Moshe, the ultimate lawgiver, or Aharon, the paradigmatic peacemaker, have been more appropriate choices for the honor of eternal priesthood? I once saw an insight offered by Horav Moshe Swift zt"l, that the blessing of continuity - uninterrupted service of God - is a product neither of service in the Mikdash nor study in the Bet Midrash. While these do contribute to future development, they do not actually forge the links in the chain of continuity. Pinchas was aware of Bil'am's subterfuge. Bil'am understood that in order to destroy the Jew, he must focus on the home. A home that is spiritually destroyed has a lasting effect on those who live there. A home that is religiously burned is one in which children are raised ignorant of their noble heritage. This is a home that will not produce everlasting Jewish offspring. Pinchas recognized that the immorality promoted by Bil'am was unique and that its punishment would not be meted out in a court of law. This sin, this type of immorality, is so foreign to Jewish family life that its punishment could only be carried out by a zealot - not someone who is an extremist but rather one who is totally devoted to God, one who realizes that this incursion into the fiber of Jewish family life is a sin not against man or the community, but rather against God. Pinchas was 'jealous' for God's sake. Pinchas fought for family purity, for the morality and integrity of Jewish family life that would lead to generations of committed Jews, and it is for this reason that God bestowed upon him the covenant of eternal priesthood. During the past four years, together with a dedicated staff, I have been privileged to work with families who made aliya because of their commitment to the mitzva of yishuv ha'aretz and their desire to raise their children in the holy land of Israel. I truly believe that these families, and those who will join them in the months and years to come as olim chadashim, represent a growing link in the chain of continuity of a mamlechet kohanim v'goy kadosh. May we all be privileged to see our families serve as exemplary role models of the morality and integrity of Jewish family life. Dr. Ronald Wachtel, Jerusalem 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 The Grodno Yeshiva made up tzedaka boxes to be distributed to the local residents. Each box had a label which stated that all contributions would help the yeshiva, which had ìabout 300 studentsî. When the boxes were shown to the Rosh Yeshiva, R' Shimon Shkop, he was very upset. ìWe have no more than 250 or 260 students,î he noted, ìand this box says we have about 300.î When those who had made the boxes argued that the boxes stated ìabout 300,î R' Shimon dismissed that argument out of hand. The difference between he actual number and ìabout 300" was too large to be acceptable, and the boxes were lying, he maintained. ìOne cannot build a yeshiva, which must be based on truth,î he said,î on money collected using a lie.î As a result, the boxes were not distributed. 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] Parsha Points to Ponder - Pi-N'CHAS 1) Why did G-D inform Moshe to reveal Pinchas' reward instead of informing Pinchas directly? (25:12) 2) Why did G-D command that the Jews avenge the actions of the Midianites and not Moabites who also were immoral with the Jewish men (25:17, see also 25:1)? 3) Why does the Torah describe two actions leading to the daughters of Tzlafchad asking Moshe their question - AND THEY CAME CLOSE (27:1) and AND THEY STOOD BEFORE MOSHE? (27:2)? THESE ARE THE ANSWERS Ponder the questions first, then read here 1) The Netziv teaches that since Moshe was passive and did not act to stop the disgrace which Pinchas ultimately stopped, G-D wanted Moshe to be the one to bestow Pinchas with his honor as a public acknowledgement of Pinchas' proper action. 2) The Kli Yakar answers that the language used when the Jews sinned with the Moabite women is VAYACHEL which indicates that the Jewish men initiated those improper encounters. That is also why it says TO the Moabite women and not WITH them. Since Moav did not initiate those sins, revenge was not the proper response as it was with the Midianite women who actively came to seduce the Jewish men. 3) The Ohr HaChayim explains that it would have been too difficult for these women to simply go straight to Moshe with their question. Thus, they first went to the leaders of the their tribe to discuss the issue. That is captured by AND THEY CAME CLOSE... TO THE FAMILY OF MENASHE THE SON OF YOSEF. Once they learned that there was substance to their case and they felt the comfort of discussing it with leaders, then AND THEY STOOD BEFORE MOSHE. 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@ouisrael.org Fun Animal Facts - according to www.triviaplaying.com A cat's jaws can not move sideways... Pigs, walruses and light-colored horses can be sunburned... Armadillos have four babies at a time, always all the same sex. identical quadruplets... A cat has 32 muscles in each ear... Reindeer like to eat bananas... The only domestic animal not mentioned in the Bible is the cat... A bear has 42 teeth... When angered, the ears of Tazmanian devils turn a pinkish-red... Giraffes have no vocal cords... Mice, whales, elephants, giraffes and man all have seven neck vertebra... Goat's eyes have rectangular pupils... Many hamsters only blink one eye at a time... There are only two mammals with blue tongues are the Black Bear and the Chow dog... Chuck of a drill - OFETZ A chuck key - KOLAR IDUK, MAFTEIACH HAOFETZ Success and Otherwise Question: Dear Rabbi, I regularly read your column in the Torah Tidbits and enjoy reading the stories that you tell. However, in all your stories there is a happy ending and this appears to be unrealistic. Are all couples really successful? Answer: We started answering this question last week, but I wanted to add some detail and clarification. While many of our couples are successful, there are difficult cases that require even more invasive and difficult treatments. Sometimes success rates are not high, and so sometimes a couple will decide that they do not want to continue treatment. Often couples come to the Puah Institute who are suffering from secondary infertility, that means that they already have children and are now experiencing infertility. Such couples are sometimes willing to undergo extensive treatments in order to have more children, while other couples with children will be willing to try more simple treatments but will draw the line at more difficult treatments, particularly when they raise halachic questions. Another point that is essential to mention is that the more one is involved in the field of infertility the more one sees Hashem's hand in the world. Sometimes very simple cases, that initially appear to require basic treatment, are unsuccessful and need more invasive treatments. But as often, the opposite happens, that couples come to the Puah Institute who have very complicated cases that need complex solutions. The doctors give them very small chances of success and the couple sometimes consider giving up and not doing treatment. The Rabbi at Puah will review the case and suggest, that even though the chances are not high, it still makes sense to undergo the treatment. Everyone is pleasantly surprised when such treatment, that had such small chances of success, was eventually successful and the couple get pregnant. It is just another reminder, one of the many that we get each and every day, that Hashem is the One running the world and it is only He who holds the key to life. Even though couples do believe that they will eventually have children and are encouraged by other couple's successes this does not at all diminish the pain and anguish that they feel during the time that they suffer from infertility and we need to be extremely sensitive of this. The Puah Institute for Fertility and Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision and educational programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call 02-6515050 in Israel or 718-3360603. Visit our website at www.puah.org.il For the second time since Pesach, we are completing Pirkei Avot by reading/learning the 6th perek. Remember that the 6th chapter is not part of Masechet Avot, but was compiled from B'raitot (Mishna-like writings) on the theme of Torah learning and living specifically for the Shabbat before Shavuot. The chapter is a perfect match for the Auf Ruf Shabbat (or Shabbat Kalla, if that works better) of Bnei Yisrael as we approach the annual commemoration of Ma'amad Har Sinai and Matan Torah. How does this 6th perek fair this second time around? Pretty well. This Shabbat is the one right before the Three Weeks mourning period for the Beit HaMikdash and other tragedies. This 6th perek - known as Kinyan HaTorah (Acquisition of the Torah) begins with a statement which is as much as "what's it all about" as a statement can be. R. Meir says, Whosoever labors in the Torah for its own sake, merits many things; and not only so, but the whole world is indebted to him: he is called friend, beloved, a lover of the All-present, a lover of mankind... it keeps him far from sin, and brings him near to virtue: through him the world enjoys counsel and sound knowledge, understanding and strength - What better way to be a TIKUN (repair) for all that brought about the tragedies we mark, be it the Golden Calf, the breach of the walls of Yerushalayim... Sin'at Chiman (gratuitous hatred). Obviously, oversimplified, but immersing oneself in Torah - Torah learning, Torah action, Torah values, Torah way of life - that's the first step, that's all the steps, to becoming a better person, a better Jew, a better society, a better Klal Yisrael, a better world. Later in the perek, we find the path to Torah. [10] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il MAKING SENSE OF THE CENSUS Fifty one verses in chapter 26 of this portion deal with a census of the Jewish nation. What can possibly be learned from these verses of names and numbers that will have significance for our Jewish observance today? Let us look closely at some of these verses from our portion. Binyamin had ten sons. Dan on the other hand had only one son, Shucham. His only son also happened to be handicapped - he was deaf. If asked who would end up with more descendants most of us would answer ìBinyamin, of courseî. Someone with ten healthy sons will certainly have more grandchildren and great grandchildren... than someone who only has one child who is deaf. And yet if we look closely at the verses we see otherwise. In verse 41 we are told that the total population of Binyamin was 45,600. In verse 43 we are told that the tribe of Dan numbered 64,400. Dan has a significantly greater number of descendants than Binyamin. From these verses the Chofetz Chayim teaches us a very important lesson: A person should never compare himself to others and fret that he has less then someone else. If Hashem wants him to be successful, it doesn't matter how much or how little he has - he will be successful. If a person is happy with what he has, that is half the success already. In this time nearing the three weeks when we mourn the destruction of the Beit HaMikdash, we should take the lesson from these verses and not be jealous of others around us. Jealousy can bring to SINAT CHINAM - base- less hatred, and that is exactly what we want to eradicate. We must be happy with what we have, know that Hashem can multiply our bounty whenever He desires, and be aware that important lessons can be learned where we least expect to learn them - even from verses about names and numbers. The dough of these yeast rolls double or triple in size just like Dan multiplied more than Binyamin. QUICK YEAST ROLLS 2 º tsp. active dry yeast 2 cups warm water 2 Tbsp. sugar 2 º cups flour 1 tsp. salt 1 egg 2 Tbsp. soft vegetable shortening Dissolve yeast in water. Stir sugar, half of flour and salt into yeast mixture until smooth. Add egg and shortening; stir in remaining flour. Cover with damp cloth. Let rise in warm place for 30 minutes or until double in bulk. Punch down dough. Grease 12 cup muffin pans. Spoon enough dough into each cup to fill half full. Let rise for 20-30 minutes or until dough reaches top of cups. Bake at 400 degrees for 15-20 minutes. Yields 12 rolls. [11] Guest Article by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva Fast Now, Feast in the time of Mashiach Four days a year Jews fast and mourn, commemorating different historical events of the destruction of the Beit HaMikdash. The 17th day of Tammuz is one of the four days, and it begins a three week period of limited mourning that climaxes with Tish'a b'Av, the day of the destruction of the Mikdash. These four days of fasting are found in the prophet Zechariah. Consistent with Judaism's optimism, the Biblical references about the four days, including Tisha B'Av are not cited as directives to fast and mourn. Instead, they are stated in a positive context, looking to the Messianic future, when these four fast days will become days of celebration, "The four fasts will become days of joy and happiness, holidays of redemption, and feasts for the House of Judah", (Zechariah 8:19). Thus, the 17th of Tammuz and Tish'a b'Av were destined to be part of our religious tradition, but not as days of eternal mourning. Rather, they are only temporary days of mourning, until they will become permanent days of joy in the Messianic era. What are the signs of the approaching Messianic era? The Talmud states that the Jews returning from Exile and the turning of the land of Israel green is the key sign for the beginning of the Redemption. "There is no more clear sign of the end of days (Messianic redemption) than when the Land of Israel will give its produce abundantly. (Bavli Sanhedrin 98B). Rashi's comment on that Talmudic statement is, ìWhen the land turns green with vegetation, then the end of the exile is near.î That is why the British referred to those areas in Israel where the Jews settled as the Green Line. For close to 2000 years our land rejected all would-be conquerors and remained desolate. As Mark Twain remarked on his tour of the Holy Land in the 1800s that he never saw such a barren, desolate place on the face of the Earth. The Sifra 26 explains, the Torah's curse of the land during our long exile, "I will make the land desolate" (Parshat B'chukotai), as a blessing in disguise. We didn't have to worry when we went into exile that our enemies would settle our land. Therefore, the greening of Israel is a clear signal that G-d's decree of "desolation" for the land is over and the Redemption is near. The Land of Israel had to go into "hibernation", waiting for us, her children, to return from exile. The prophet Yirmiyahu saw the coming Redemption of the Messianic Era and its celebration as being an even greater event than the Exodus from Egypt. As G-d says in Yirmiyahu 16:14,15 - ìDays are coming, says Hashem, when it will no longer be said, ëAs Hashem lives Who took out Israel from Egypt', but rather ëAs Hashem lives, Who took out Israel from all the lands where Hashem dispersed them'. And Hashem will Shiv'a Asar b'Tamuz is a dawn to stars out fast. However, if one goes to sleep on the eve of the 17th (this Motza'ei Shabbat) the fast is considered to have begun - unless one makes a T'NAI (condition) that the fast shall not begin until dawn. Without the T'NAI, if one wakes before dawn, he may not eat. With a T'NAI, he can eat. Setting an alarm to wake up early is like making a T'NAI. Elsewhere in this issue, there is further details for the fast, including a timetable. "Minor Fast" is a misleading term. It seems to be understood by some people that you don't really have to fast on those days, that they are not as important as Tish'a b'Av... Not so! The term does comes from the contrast between the other three fasts (and Taanit Esther) and Tish'a b'Av. But we need to understand where these differences came from and what they mean (and what they DON'T mean). During the time of the second Beit HaMikdash, the fasts related to the Churban were suspended. Some people continued fasting on Tish'a b'Av; others did not. After the destruction of the second Beit HaMikdash, Tish'a b'Av was reinstituted and the other three fasts were made conditional on the status of each particular Jewish community. If the Jews lived in relative tranquility in its exile, then only Tish'a b'Av was to be observed. If Jews were subject to continuing persecution, then all four fasts were to be observed. For communities living somewhere mid-range of the two extremes, the observance of the other three fasts was left to each community's judgment and decision. Later, our Sages removed the optional and conditional nature of the other three fasts and required them all. However, they built in leniencies for they did not want to overly-impose on the people. They declared the fasts to be from dawn until nightfall, rather than having to begin the fast at sunset the previous night. They declared that only eating and drinking would be forbidden, but the other Yom Kippur (and Tish'a b'Av) restrictions would not apply (bathing, anointing, wearing leather shoes, marital relations). And they broadened the exemptions for health reasons to include more than the life-threatening situations that permit eating on Yom Kippur. In presenting the laws and practices of fast days, the Shulchan Aruch concludes by saying that a healthy person MUST fast on these "minor" fast days (Tzom Gedalya, 10 tevet and 17 Tamuz - Taanit Esther too). A person with health issues or a generally weak constitution should consult with his Rav to determine if he should fast of not. The fasts for the Churban require mourning and introspection in addition to abstension from food and drink. Even a person who eats on 17 Tamuz (for example) with permission of halacha, still must treat the day as a sober reminder of the sins of our ancestors and ourselves and act accordingly. Aveilut HaChurban is required of eaters and fasters alike. SHIV'A ASAR B'TAMUZ Dawn Location Stars-out 4:24am Yerushalayim 8:13pm 4:27am S'derot 8:15pm 4:24am Gush Etzion 8:14pm 4:24am Raanana 8:16pm 4:25am Beit Shemesh 8:14pm 4:25am Rehovot 8:15pm 4:23am Netanya 8:16pm 4:27am Be'er Sheva 8:14pm 4:24am Modi'in 8:15pm 4:24am Petach Tikva 8:16pm 4:23am Maale Adumim 8:13pm 4:23am Ginot Shomron 8:15pm 4:25am K4 & Hevron 8:13pm 4:24am Giv'at Ze'ev 8:14pm 4:25am Yad Binyamin 8:15pm 4:27am Ashkelon 8:16pm 4:18am Tzfat 8:16pm Notes on the starting and ending times for the fast The fast starts at dawn The times in the first column to the left are based on Olot HaShachar (dawn) being 72 minutes before sunrise. Times are given to the minute, with seconds being dropped. The fast ends at TZEIT HAKOCHAVIM, a.k.a. Stars-Out. The listed times are based on the Sun being 6:45 degreesbelow the horizon. (This is earlier than Shabbat-Out time, which is 8.5 degrees, but for ending the "minor" fasts, this time is acceptable.) Just for "fun", take a look at these beginning and ending times for the fast: London 2:18am 9:55pm Buenos Aries 6:38am 6:34pm Oslo (1:23am*) 11:32pm *dawn is not calculatable - begin at halachic midnight Parshat Pinchas portrays qualities a leader of Israel might possess. And Pinchas - having killed the consorting Midianite princess and her Israelite lover with his lance - appears to be a worthy role model. He is the hero, blessed with the covenant of peace. Yet, for someone who took such a bloody path to avenge G-d (cf. B'midbar 25:10-15), it seems incongruous that his reward should be presented in the name of peace. Perhaps the peace that ensued was the cessation of the plague that killed no less than 24,000 Jews guilty of debauchery. Their incestuous behavior was a blasphemy in the court of Hashem and reconciliation was necessary. Our rabbis note, however, that when Moshe later appeals for Hashem to appoint, "a man over the assembly... so that [the assembly] not be like sheep that have no shepherd" (ibid 27:16-17), Pinchas is definitely not the favored candidate. Following Rashi, the Kotzke Rebbe notes that Pinchas's vengeful streak was indicative of an underlying lack of tolerance for others. Such zealotry does not make for leaders. Rather the image sought is that of the shepherd, able to attend to each one of his flock according to his or her unique disposition. To which the Degel Machane Ephraim adds that the "man over the assembly" must not be one who is fashioned by the people but a spiritually elevated individual who has the singular ability to influence society to follow in the right way. Shabbat Shalom, Menachem Persoff [The Parshat Pi-n'chas Homepage]
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