web analytics
September 2, 2014 / 7 Elul, 5774
At a Glance
Judaism
Sponsored Post
Jerusalem Mayor Nir Barkat (L) visits the JewishPress.com booth at The Event. And the Winners of the JewishPress.com Raffle Are…

Congratulations to all the winners of the JewishPress.com raffle at The Event



Home » Judaism » Parsha »

Using Non-Kosher Items For The Mishkan

Taste-of-Lomdus-logo

In Parshas Vayakhel the Torah continues detailing the building of the Mishkan and its vessels, and the kohanim’s garments. Rabbeinu Bachya points out that of all the materials that were donated to the building of the Mishkan, we do not find the inclusion of meshi (silk). His reason: because it is made from a worm, and only material that came from items that were tahor and were permitted to be consumed were used in the Mishkan.

Regarding this, the Acharonim say that even though techeiles comes from a non-kosher worm – the cheilazon – it was used in the Mishkan. There is a dispute, however, as to the kashrus of the cheilazon. Rashi, in Sanhedrin 91, says that the cheilazon was a worm from the sea, implying that it was not kosher. But the Radziner Rebbe, in Pesil Techeiles, writes that the Cheida says that the cheilazon was a kosher fish. Similarly, the Rambam (Hilchos Tzitzis 2:2) says that the cheilazon was a fish. This seems to contradict Rashi’s explanation of the cheilazon. The Noda B’Yehudah also says that according to the Rambam the cheilazon was in fact a kosher fish.

According to the latter opinion, it is obvious that the question of how techeiles was permitted in the Mishkan is a non-starter. Nonetheless, according to the opinion that holds that the cheilazon was a worm, we need to understand how it was permitted to be used in the Mishkan.

The Cheida (Nachal Kedumim, Parshas Terumah) says that according to those who opine that the cheilazon was a non-kosher fish, the reason it could be used in the Mishkan was because it was mixed with other ingredients. With this being so, we apply the halacha of zeh v’zeh goreim – when two things make a joint contribution, we allow the forbidden item (see Sanhedrin 80a).

The Radziner Rebbe cites several Rishonim who hold that one may eat the blood of a non-kosher fish. Only the flesh of the fish is prohibited to consume; the blood is permitted mi’de’oraisa. Since the techeiles dye is produced from the blood of the cheilazon fish, it would be a permitted material in the Mishkan.

The opposite was also true. The Gemara (Shabbos 108) says that tefillin may only be made from items that are permitted to be consumed; the hide must be from a kosher animal. The Gemara there says that if a kosher animal dies without shechitah and is now forbidden to be eaten (as it is a neveilah), its hide may still be used to make tefillin because the animal’s species are kosher.

Additionally, the Chasam Sofer (Teshuvos Orach Chaim 39) writes that many people use the gid hanasheh to bind Sifrei Torah, tefillin, and mezuzos even though gid hanasheh may not be eaten. Why? Because it comes from a kosher species. Therefore, even if the item that is being used cannot be eaten in its current state, it may be used if it is of a kosher species.

The Chasam Sofer’s proof regarding those who hold that the gid hanasheh may be used for tefillin is that the hides of eilim m’adamim were used in the Mishkan. These hides, dyed in blood, were forbidden to be eaten. Yet since the blood came from a species of animal that was kosher, its blood was permitted to be used with the materials of the Mishkan. The Chasam Sofer nevertheless adds that his rebbe, Rav Nosson Adler, opposed the allowance of the gid hanasheh to be used in binding Sifrei Torah, tefillin, and mezuzos.

The Mishnah Berurah (32:24) cites Acharonim who, disagreeing with the Chasam Sofer’s decision, prohibit the use of the gid hanasheh in binding Sifrei Torah, tefillin and mezuzos. Rav Chaim Kanievsky, shlita, writes in Maseches Sefer Torah that the basis of this opinion is that although the item may be unfit for consumption in its present state, as is evident from the aforementioned Gemara in Shabbos concerning neveilos of kosher animals, the item was at one time permitted to be eaten – namely, before they became neveilos. The gid hanasheh, on the other hand, was never permitted to be eaten.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Using Non-Kosher Items For The Mishkan

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Candy-laden bulletin board greets children on their first day of school in the lobby of an Efrat apartment building. Sept. 1, 2014.
The message reads:
"To our dear children ... may it be a year of fun and happiness in your studies." 
Did You Know September 1 is an Israeli National Holiday?
Latest Judaism Stories
shofar+kotel

If you had an important court date scheduled – one that would determine your financial future, or even your very life – you’d be sure to prepare for weeks beforehand. On Rosh Hashanah, each individual is judged on the merit of his deeds. Whether he will live out the year or not. Whether he will […]

The_United_Nations_Building

It is in the nature of the Nations of the World to be hostile towards the Jewish People.

Taste-of-Lomdus-logo

First, how could a beis din of 23 judges present a guilty verdict in a capital punishment case? After all, only a majority of the 23 judges ruled in favor of his verdict.

Of paramount importance is that both the king and his people realize that while he is the leader, he is still a subject of God.

Untimely News
‘A Mourner Is Forbidden To Wear Shoes…’
(Mo’ed Katan 20b)

Question: The Gemara in Berachot states that the sages authored our prayers. Does that mean we didn’t pray beforehand?

Menachem
Via Email

When a person feels he can control the destiny of other people, he runs the risk of feeling self-important, significant, and mighty.

Needless to say, it was done and they formed a great relationship as his friend and mentor. He started attending services and volunteered his time all along putting on tefillin.

He took me to a room filled with computer equipment and said, “You pray here for as long as you want.” I couldn’t believe my ears.

On Friday afternoon, Dov called Kalman. “Please make sure to return the keys for the car on Motzaei Shabbos,” he said. “We have a bris on Sunday morning and we’re all going. We also need the roof luggage bag.”

On Chol HaMoed some work is prohibited and some is permitted. According to some opinions, the work prohibition is biblical; according to others, it’s rabbinical.

If there is a mitzvas minuy dayanim in the Diaspora, then why is there a difference between Israel and the Diaspora in the number of judges and their distribution?

Judaism is a religion of love but also a religion of justice, for without justice, love corrupts.

The time immediately preceding Mashiach’s arrival is likened to the birth pangs of a woman in labor.

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

First, how could a beis din of 23 judges present a guilty verdict in a capital punishment case? After all, only a majority of the 23 judges ruled in favor of his verdict.

Taste-of-Lomdus-logo

According to Rabbi Yishmael one was not permitted to eat such an animal prior to entering Eretz Yisrael, while according to Rabbi Akiva one was permitted to eat animals if he would perform nechirah.

Tosafos there takes issue with Rashi’s view that the letters that are formed in the knots of the tefillin are considered part of the name of Hashem.

The Rambam says that in order to honor Shabbos, one must wash his hands, face, and feet with warm water on Friday.

The talmid is not allowed to speak up due to any fear. If he remains silent, he is in violation of this prohibition.

It is apparent from the Maharsha that he does not see galus as atoning for killing accidentally; otherwise, this Gemara would not bother him.

There are several rules that one must adhere to when making a neder.

We need to understand why Moshe Rabbeinu decided to ask that his sons inherit his position after this new halacha was introduced.

Printed from: http://www.jewishpress.com/judaism/parsha/using-non-kosher-items-for-the-mishkan/2014/02/20/

Scan this QR code to visit this page online: