Homeland Purification

Chayei Sarah

Chayei Sarah, 25 Cheshvan 5773

Homeland Purification

Harav Yosef Carmel

After the account of the burial of Sarah, the Torah turns to the matter of Avraham’s search for a wife for their son, Yitzchak. Let us focus on different elements of Avraham’s instructions to his servant Eliezer, who was charged with the task to bring back the right girl from his family in Aram (Bereishit 24:2-8). Avraham made Eliezer put his hand by Avraham’s thigh (a reference to his private parts) and swear that he would not take a Canaanite woman for Yitzchak. Eliezer asked, if the right woman would not be willing to come to the Land of Canaan, whether Yitzchak would go to live in her place. Avraham responded that Hashem, who took him from his land and his father’s house, would bring Eliezer success in his mission, but that in any case Yitzchak could not leave.

One unusual thing is the manner in which the oath was taken. We can also ask why Avraham was so against a woman from the Canaanites, if a fine one could be found. Another strange thing is Avraham’s stressing that Hashem had told Avraham to leave his homeland to go to the Land of Canaan. Finally we can ask why Eliezer thought that Avraham might agree to Yitzchak leaving the land, an idea that Avraham rejected strongly.

The Land of Canaan, to which Avraham was told to move, was originally given to the descendants of Cham, whereas Avraham was a descendant of Shem. The difference between the sons of Noach found expression after Noach lay drunk in his tent. Cham and his son Canaan took the opportunity to defile Noach in some type of sexual context (there are different explanations as to what exactly happened). Shem acted with great concern for his father’s modesty. As a result, Noach cursed Cham’s family and blessed Shem, stressing the beauty of the tents of Shem.

Avraham, the choice descendant of Shem, taught the world that, in order to have a relationship with Hashem, one must overcome his evil inclination and remain pure. By doing so, his descendants would be able to turn the Land of Canaan into the Land of Israel, which is known for its purity (Mikvaot 8:1). On the other hand, going to the Land of Canaan entails spiritual dangers, introduced into the land by the descendants of Canaan. Avraham’s solution to the challenge was to ensure that the matriarchs of the burgeoning nation would always be from the choice, blessed women of Shem.

The symbol of the triumph over the evil inclination is the brit mila. That is why Avraham made Eliezer swear in a manner that connected the commitment to the brit. By invoking, during his instructions to find the next matriarch, the divine command to move to the Land of Canaan, Avraham was stressing that the mission was a major part of the effort to turn Eretz Canaan into Eretz Yisrael.

Eliezer had a different understanding. He thought that Avraham might have had enough of struggling with the corrupt ways of the land and decided that his son would do well to return to the place of Avraham’s broader family. Therefore, Avraham stressed that, in the merit of the brit mila, he and his offspring would be capable of handling the challenge and of transforming the land.

Let us pray that we will succeed in building a society in Eretz Yisrael that is dedicated to the value of modesty in all its meanings (but not necessarily by creating separations where they are not halachically required). In that way, we will be able to create proper Jewish families.

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Covering for Food on the Hot Plate

by Rav Daniel Mann

Question: I recently saw a product that I would call a “plata blanket” (a thick covering designed to go over the pot(s) that sit on the hot plate or blech). How can these be used on Shabbat without problems of hatmana (insulation)?

Answer: [Before putting a fabric on a heat source, one should determine that there is no fire hazard.]

Hatmana is forbidden rabbinically on Shabbat (not including other problems) in two basic circumstances: 1) if the hatmana is done on Shabbat; 2) if the hatmana is done in a medium where heat is being added, even if set up before Shabbat (Shulchan Aruch, Orach Chayim 257:1). Regarding your question, since the covered food is sitting on a heat source, even if you set things up before Shabbat, you must cover the food in a manner that is not hatmana.

Insulation is forbidden as hatmana only when the covering is done in a relatively extensive manner. Two pertinent parameters are the percentage of the pot that is covered and the proximity of the cover to the pots.

The standard assumption is that it is hatmana only if virtually the entire pot is covered. It is sufficient for a somewhat significant amount of it to be exposed to prevent problems (see Orchot Shabbat 2:80). (There is an opinion that if the majority of the pot is covered, it is hatmana, but this is against the consensus.) Depending on the size of the pot(s) and of the covering, it is possible that there will be parts of the bottom of the pots that will not be covered, and, in any case, one can be careful to make it so and thereby solve the problem.

Another factor in insulation is the degree to which the covering hugs the pots. The Rosh (Shabbat 4:2, accepted by the Shulchan Aruch, OC 257:8) says that if the covering is not directly on top of the pots but it is suspended by a board above it so that there is significant air in between, it is not hatmana. The same is true if there is significant space between the covering and the sides of the pot(s) (Shulchan Aruch ibid.), even if it touches some sides but not others (Shemirat Shabbat K’hilchata 1:66). Let us analyze our case. On one hand, if there is more than one pot, the covering will never touch all the sides of all the pots, as there will be sections facing inward, and the covering will probably not hug the whole exterior, considering the shape that will be formed. However, one should look at the pots as a group, and if the pots as a group are covered as normal when draping a cover over them, this is hatmana (Orchot Shabbat 2:(144)).

There are at least three ways to have the “plata blanket” pass this second test. 1) I have seen such products that are stiff so that they do not turn at an angle that would allow them to hug the sides of the pots. 2) One could put a board on top, extending beyond the pots so that the blanket will turn vertically beyond where the pot reaches (Shulchan Aruch, ibid. 3) One can put an empty pot on one side to separate the blanket from the relevant set of pots at least on that side (Orchot Shabbat, ibid.).

There are two legitimate but not mainstream opinions that should be mentioned in this context. The Shulchan Aruch (ibid. 8) says that it is forbidden to do partial hatmana. While his main discussion is when it is sitting on coals, it appears that even when sitting on a blech, partial hatmana is forbidden. Therefore, there is significant logic for Sephardim to be machmir in this regard. However, the minhag among Sephardim seems to be more lenient than the Shulchan Aruch (see Ohr L’tzion II:17:10 and Yabia Omer VI:33).

The Ohr Zarua says that if one seals before Shabbat the oven in which the hatmana is taking place so that one is not going to forget and stoke the coals, there is no prohibition of hatmana (see Rama OC 257:8 who accepts this and the Mishna Berura ad loc. 47, who is inconclusive). Rav Ovadia Yosef (Yabia Omer ibid.) says that the same leniency applies to a non-adjustable hot plate. Nevertheless, it is better to follow one of the steps above to prevent hatmana issues.

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Understanding the Purpose of the Apparently Bad

(condensed from Ein Ayah, Berachot 185-6)

Gemara: Rav Huna said in the name of Rabbi Meir, and so was stated in the name of Rabbi Akiva: A person should always be used to saying, “All that is done from the Heavens is for the good.” This is exemplified by the story of Rabbi Akiva. Rabbi Akiva was going on the way, and he had with him a donkey, a rooster, and a light. He came to a town and looked for a place of lodging but was turned down. He said: “All that is done from the Heavens is for the good.” He went and slept in the wild. A lion came and ate the donkey. A cat came and ate the rooster. A wind came and blew out the light. He said: “All that is done from the Heavens is for the good.” At night, a band of criminals came and captured the people of the town. He said: “That is why we say, ‘All that is done from the Heavens is for the good.’”

Ein Ayah: [In previous pieces, we saw what someone should think positively while reciting the blessing for bad things that occurred.] A statement is more individually oriented and more external than an internal thought. When a person gets used to saying, “All that is done from the Heavens is for the good,” it will have an effect on the more inclusive and internal. In practice, as well, while the idea that everything is for the good relates to the collective [for sometimes the individual suffers for the benefit of the collective], the sense of security that it spawns can elevate an individual to the level of the collective.

[Let us now analyze the details of the story involving Rabbi Akiva.] There are various ways in which apparently bad things can come to a person. One way is by means of another person, who has free choice to either do bad or refuse to do good for his counterpart. Secondly, an animal, which is driven by his own needs, can cause damage to a person. Finally, some inanimate natural force can wreak havoc on a person in a very specific way that is precisely ordained from Above.

Each of these categories is found in Rabbi Akiva’s story and through them all Rabbi Akiva was actually saved from the captors who came to the town. The people of the town made the ostensibly harmful and cold-hearted decision to not allow Rabbi Akiva a place of lodging. The lion killed the donkey as it is apt to do, in a manner that deprived Rabbi Akiva of the source of transportation he needed, and the cat killed the rooster, which Rabbi Akiva needed for spiritual reasons (to get up early for Torah study and prayer). These too turned out to help save Rabbi Akiva through Divine Providence especially as it relates to those who fear Hashem. The final, apparently negative element was the blowing out of the candle. The loss of light, which brings happiness to the heart and soul, also turned out to be positive.

This story teaches us that one should not be overly perturbed when things seem to not go well, whether he is afflicted by human adversaries or by other means, and whether it affects him in the realm of worthy physical needs or spiritual ones. Everything is planned by Hashem in a complicated manner that, at the end, will bring about his salvation. If a person has a positive outlook on that which is happening to him, he can remain in good spirits, which can bring him better success in matters of Torah, knowledge, and fear of Hashem.