SF - Matot Masei Newsletter

MATOT MASEI EDITION ‌ HEBREW NEWSLETTER (Different Material Than English Version) NEW -- LISTEN to  Audio  Lesson  of Rabbi  Zvi  Miller The Secret of Trust \ Parashat Matat Masei "These are the journeys of the Children of Israel" (Bamidbar 33:1) Parashat Masei begins with an enumeration of the Klal Yisrael's encampments in their forty-year sojourn in the desert.  The Rambam asserts that the greatest miracle in the Torah is the survival of the Am Yisrael in the wilderness for forty years. This scorching and desolate environment is unsuitable for human existence. During the forty years, HaShem provided Manna from Heaven and water from Miriam's well. Klal Yisrael experienced all of these wonders. HaShem knew that future generations would be skeptical of these miracles. They would offer various theories to "rationalize" what took place. For instance, they might claim that although Klal Yisrael traveled in the desert, they stayed close to civilization to have access to provisions. To remove these doubts, the Torah records the exact path of their journeys. Examination of the point-by-point trek shows they were a considerable distance from cultivated land.  In this way, future generations would not doubt HaShem's remarkable miracles, which enabled human beings to live in an uninhabitable region for forty years.    We understand from this profound insight that HaShem does not require that our faith contradict common sense. Instead, HaShem wants our trust in Him to be in sound agreement with the tenets of the human intellect. Therefore, the Torah alleviates any skepticism by presenting us with incontestable proof of HaShem's miracles. As a result, we attain pure, rational faith. The absolute truth of the Torah illuminates the sturdy foundations of faith in the Creator.  (Based on Moresh Nevuchim of the Rambam) Have a wonderful Shabbos! Tevillas Keilim - Definition of Klei Seudah (meal utensils) \ Parashat Matot Masei In Parshas Matos we learn about the law of Tevillas Keilim, that vessels received or taken from non Jews (whether acquired by sale or otherwise) need to be immersed in a Mikveh before being used. The Gemara at the end of Avodah Zara says that this requirement is only said of vessels used for food - "Klei Seudah." What needs clarification, though, is what exactly is classified as "food vessels". For instance, does one need to Toivel (immerse) a switchblade if he wants to use it once to cut his food? Or the opposite case, if one has yet to Toivel a kitchen knife, can he use it to cut open a cardboard box? The basis of both these questions being, is what is the defining factor which makes Tevillah required? Is the requirement to do Tevillah based on what purpose the utensil is made for, or what the utensil is presently being used for? There is a dispute amongst the Rishonim as to the law of a Shechitah knife, if it requires Tevillah or not. The Mordechai (Talmid of the Maharam of Rotenberg) writes that being that one may not use the knife for food without cleaning it thoroughly it can therefore not be considered a Kli Seudah and is exempt from Tevillah. This implies that had it been usable with food, the knife would in fact require Tevillah even before its main usage of Shechitah, even though Shechitah is not considered a Seudah-type usage. Also the Shach (HaRav Shabsie Cohen 5382-5423) in Yoreh Deah siman 120 , 17 writes that if someone were to designate a knife for cutting parchment it would not require Tevillah, implying that if the knife was set for food usage he would be required to Toivel it even before using it to cut parchment. As far as using a knife reserved for non-food usage for the purpose of cutting his food, the Ramah (120: 8) writes that one may not use a knife reserved for cutting parchment for the purpose of cutting his food even on a one-time basis without Tevillah. The Pri Chadash disagrees and rules that Tevillah is dependent on the main usage of the utensil and if it's used mainly for parchment or the like then one needn't Toivel it even if he uses it also for food. The Ohr HaChaim HaKadosh in his Sefer Pri To'ar defends the position of the Ramah that one may not use the knife with food even for an irregular use. He does, however, make an important clause to this ruling. He writes that this is only with regard to a knife that by its nature is normal to use for food, meaning that even though he may have decided to reserve the knife for parchment and the like he still may not use it at all for food (without Tevillah). If, though, the utensil by its own nature is not normal to use for food, such as a pruning scissors and the like, even if he would randomly use it for food he would not need to Toivel it first. DONATE: SALANTFOUNDATION.ORG

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