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Date Posted: 01:30:12 07/12/12 Thu
Author: d
Subject: fb141


#512 It's the Effort that Counts

Rabbi Yeruchem Levovitz used to say, "Who is the righteous person and who is the evil person? Many people think the righteous person is one who does not transgress, and the evil person is one who constantly transgresses. But even the very righteous also transgress and even the very wicked perform good deeds.

"The essential difference between the two is that the righteous person tries to overcome his desire to do wrong, while the evil person does not."

(Alai Shur, vol.1, p.186; Rabbi Pliskin's Gateway to Happiness, p.222)


See Rabbi Pliskin's new book "Life Is Now"




21 Tammuz

In 1963, the State of Israel instituted a law prohibiting the raising of pigs on Jewish farms. According to Jewish law, one is not allowed to make his livelihood by dealing in non-kosher products. Beyond this, the Talmud states that one should not raise a pig, even as a pet. Why such great opposition against the pig? The answer may be rooted in the fact that the pig is the only animal in the world possessing the outward symbol of kosher (split hooves), but not the inward symbol (chewing cud). The pig therefore represents that which is kosher in outward appearance, but is in fact unclean on the inside. This type of hypocrisy is described by the Talmud as one of the behaviors that God most detests. For that moral reason, the pig is universally viewed as reprehensible to the Jew.



21 Tammuz

I created the yetzer hara, and I created the Torah as its antidote (Kiddushin 30b).


Many commercial products that we use both at home and in industry are toxic. We use them because they serve a particular constructive purpose, but we are also aware that they are dangerous chemicals. Indeed, they usually contain a warning, such as "not for internal use" or "avoid contact with eyes," followed by an antidote with instructions of what to do in case the precautions were not heeded.

Rational people will be very cautious with these chemicals, using them only as directed. If someone accidentally swallowed one of them, he or she will immediately use the specific antidote recommended by the manufacturer. Trying something else instead would be foolish at best and suicidal at worst. The manufacturer obviously knows best what the most effective antidote is.

So it is with the yetzer hara. Our appetites and other physiological drives have their source in the yetzer hara, so they must be used only as directed. Misuse can be dangerous and even lethal. Fortunately, the manufacturer issued precautionary instructions (to be found in books of mussar) and provided an effective antidote: Torah. How foolish would it be to ignore the manufacturer's instructions or to try to find an antidote other than the one prescribed!

Our physical bodies are very dear to us, and we scrupulously follow instructions on products to avoid physical harm. If there are no instructions on the product package, we will immediately call a poison control center for instructions from the experts on how to avoid harm. Our spiritual selves should be treated with equal respect. We should follow instructions and whenever in doubt, promptly ask the experts.


Today I shall ...
...

give my spiritual life serious consideration and protect it as I do my physical self.


See more books by Rabbi Abraham Twerski at Artscroll.com


21 Tammuz

Kashering Vessels

Is there any other way to kasher silver cutlery except by boiling it? Perhaps one can use some disinfectant?
The Aish Rabbi Replies:

The reason we boil non-kosher cutlery is because (for example) when a knife is used to cut hot pork, some pork flavor became absorbed into the knife. The only way to remove those "taste particles" is to boil it out. Spraying a disinfectant only addresses the surface issue, which can be rectified with soap and water. But the spray will not extract the particles that are embedded inside the knife.

Here's the boiling procedure you should do, called "hagalah":

For metal utensils: Let them sit unused for 24 hours, and make sure the item is completely clean. (If there are crevices, you will have to clean out any gook.) Then you need to find a really big pot. Fill it with water and bring it to a bubbly boil. Then insert the utensils you want to kasher. They must be fully covered by the water. Also, since the utensil will cool off the water somewhat, you have to leave it in long enough so that the water reaches a boil again. The optimum time is to leave the utensil in for 30 seconds, and then remove it. (If you leave it any longer, there's a problem of re-absorption.)

If you want to kasher a pot that is too big to fit into another pot, then there is another option: Fill the pot to the very top with water and bring it to a bubbly boil. Then put something (like a stone) into the pot, so that the boiling water flows over the sides. Not complicated, just messier than the first method.

"Hagalah" works for pots and cutlery – i.e. things that came into contact with non-kosher food through the medium of hot liquid. But frying pans used on the fire (without liquid) is more severe – because the pan absorbed the non-kosher substance more directly and intensely. So if you want to use kasher a pan, then you have to burn the bad stuff out! This is called "libun," literally getting the metal red-hot. You basically have two choices: use a blowtorch, or put the pan in with the cleaning cycle of a self-cleaning oven. (Just be careful that the plastic handle doesn't disintegrate.)

Perhaps the most practical option is to call your local synagogue and find out when they have their pre-Passover "kashering day." This is where they prepare a huge public vat of boiling water and bring out the blowtorches. Here in Jerusalem, you can even find kashering stations set up on the street corners!

One final note: Generally speaking, people today try to have a separate set of pots and silverware for Pesach. If you can afford it, it certainly simplifies things.

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