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Parshas Vayikra 5774
Candle Lighting Time: 5:41 pm
March 7, 2014
Volume 10 Issue 21
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Dvar Torah

System Reboot  


By Rabbi Avraham Weiss


The very centerpiece of all that took place in the BeisHamikdash was the offering of many forms of Korbonos, both individual and communal. And yet, with it all, the concept of Korbonos, the offering of animal sacrifices, is one that modern man finds disturbing. Talk of animal sacrifice invokes images of savagery and barbaric ritual. It therefore must be stated from the outset that there is no comparison whatsoever between that which was done by pagan idol worshippers in ancient times and the beautiful process of Korbonos as prescribed by the Torah. In the ancient world, sacrifices- be they animal or human- were a means to supplicate and sooth angry and vengeful gods. Not so in Judaism.


Historically, we find from the very inception of humanity that our forefathers understood that it was the offering of Korbonos that served as the very first act of reconciliation after having done something wrong.  They also understood that Korbonos can facilitate a deeper understanding of Hashem, even in the absence of sin. When Noach emerged from the ark and beheld his new world, his very first act was to bring a Korbon. Similarly, on the fateful night when Avrohom Avinu received the awesome revelation of both his and his children's crucial eternal role, he brought a Korbon. There is something very deep taking place here.


The act of bringing a Korbon is a process of introspection and elevation. Throughout the process, the one bringing the Korbon understands that the animal stands in his stead. Jews understand that the natural relationship between mankind and Hashem is one of closeness and reciprocity. The capacity for sin takes place in a vacuum of silly forgetfulness. The Torah recognizes that a Jew sinning is an aberration, and consequently, not representative of the true nature of the Jew's natural relationship with Hashem.


The act of offering a Korbon is a process of rededication. Before the sin, for a brief moment in time, the sinner thought there was something else in this world; that there can be a time or place that is devoid of G-dly presence which allows for the possibility of sin. The tikkun, the rectification, is to find the means wherein the person can actualize a rededication of every sinew of his being to God anew. This is achieved through bringing that which is representative of his self, namely, the Korbon.


Through this meaningful process of rectification and return, the person who has sinned recalibrates his vision and rededicates himself to renewed Torah observance and dedication. Renewed vigor, dedication, and devotion is the outcome of the Korbon offering process- a process that strengthens faith and fosters meaning in one's AvodasHashem. May we quickly merit this experience with a renewed BeisHamikdash and the bringing of Korbonos therein soon.




Dvar Halacha

 Halachos of Basar B'Cholov      Part 7



By Rabbi Yochanan Eskenazi


We mentioned last week, Chazal enacted certain restrictions to prevent one accidently eating meat and dairy together.  Included in this is one is required to have separate flatware, dishes, and pots for fleishigs and milchigs.  The different sets should either look different or at least marked in order to help prevent one from accidently using the wrong kind (Aruch Hashulchan YD 89:16). There is a common custom is to mark only the milchig utensils (Rama 89:4).  Therefore, if one finds a utensil that is marked, one should assume it is milchigs (Pri Megadim MZ 89:7).  Many Poskim advise having separate drinking glasses (Badei Hashulchan 89:109).


One may not cut fleishigs, even if it is cold, with a milchig knife [or vice versa] (Shulchan Aruch YD 89:4).  If one did, there is a machlokes haposkim if one would need to rinse off the food (Taz 89:6) or preferably to remove k'day klipah (the outer layer) (Chochmas Adom 47:3).


Additionally, one may not cut bread with a fleishigs or milchigs knife, for the concern that he might come to eat the bread with the opposite food (Shulchan Aruch YD 89:4).  In order to use either one of these knives for bread, there is a machlokes haposkim what he is required.  The Shach [89:22] holds one would be required to do ne'itzah.  The Taz [89:6], Chochmas Adom [40:14], Aruch Hashulchan [89:16] hold one just needs to wipe off the knife clean.  Nowadays since knives are generally cleaned off well [and there is not such a concern there is residue remaining on the knife], there is room to be lenient (Darkei Teshuva 96:4).


The Rama [89:4] writes that the minhag of the Jewish people is to have 2 separate knives for fleishigs and milchigs.  Therefore, one may rely on using the knife of either fleishigs or milchigs only b'shas hadchak (pressing situations).  Additionally, the Poskim write that people who are scrupulous in halachah are careful to have 3 separate knives- one for fleishigs, one for milchigs, and one for bread/ pareve (Aruch Hashulchan 89:16 quoting Pri Chadosh).


The Shulchan Aruch [89:4] paskins that any leftover bread from a fleishig or milchig meal should not be used with the opposite food.  This also applies to other remaining foods from the meal (Aruch Hashulchan 89:15).  Harav Moshe Feinstein, zt"l, holds that since the reason for this halachah is there is a concern that someone with dirty hands touched the bread, the only concern is for bread that one sliced and had intention to eat that meal.  However, the remainder of the [unsliced] bread since it is fairly easy to be careful not to touch it with dirty hands; one may eat with the "opposite" food.  Harav Dovid Feinstein, shlit"a, clarifies that Reb Moshe zt"l's opinion was only if someone subconsciously had in mind to use the bread in both meals.  However, in a case that young children are at the meal, one has to assume that the bread was touched with dirty hands   (Shu"T V'deebarta Bum 212).  Bread that is pre-sliced in a package which is placed on the table may be eaten with the opposite (Tosfos Hahalachos in back of Oz V'hadar SA 89:20).




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