web analytics
September 1, 2015 / 17 Elul, 5775
At a Glance
Judaism
Sponsored Post


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.

According to the opinions disallowing the gid hanasheh to be used, we need to explain how the blood of the eilim was used in the Mishkan, since there was never a time when it was permitted to be consumed. The Noda B’Yehudah (Tenina Orach Chaim 3) explains that only something used for coloration purposes was allowed to be from a forbidden material. Therefore the blood of the eilim was permitted to be used as a dye.

Similarly, we can suggest that those who hold that the cheilazon was a non-kosher worm allowed it to be used in the Mishkan because it was only used for coloration purposes.

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.

Current Top Story
President Obama in the fog.
US Says It Doesn’t Even Know How Many Americans Live in West Bank
Latest Judaism Stories
Torat-Hakehillah-logo-NEW

The common translation of the opening words of this week’s parsha, Ki Seitzei, is: “When you go out to war against your enemy.” Actually the text reads “al oyvecha” upon your enemy. The Torah is saying that when Israel goes out to war, they will be over and above their enemy. The reason why Bnei […]

Rabbi Avi Weiss

The love between Gd & Israel is deeper than marriage; beyond the infinite love of parent for child

Q-A-Klass-logo

Question: When a stranger approaches a congregant in shul asking for tzedakah, should the congregant verify that the person’s need is genuine? Furthermore, what constitutes tzedakah? Is a donation to a synagogue, yeshiva, or hospital considered tzedakah?

Zvi Kirschner
(Via E-Mail)

Taste-of-Lomdus-logo

Since giving the machatzis hashekel will not change his financial situation, he is obligated to do so even though it is more than a fifth of his income.

Today, few people fast during the Days of Selichot, but the custom is to rise early to recite Selichot.

Each month is associated with a particular tribe. The month of Elul is matched up with Gad. What makes Gad unique?

Sanctions and indictment of the Jew, holding him to a higher standard, is as common and misplaced as ever.

To allow for free will, there are times when Hashem will allow a person the “opportunity to be the messenger.”

“There is a mitzvah to pay the worker on that day,” answered Mr. Lerner.

Be happy. Be grateful. God knows what he is doing. It is all happening for a reason.

We get so busy living our lives, handling our day-to-day little crises that we forget to go that one step deeper and appreciate our lives.

The promise for long life only comes from 2 commandments; What’s the connection between them?

Mighty Amalek deliberately attacked enemy’s weakest members, despicable even by ancient standards

If we parents fail to honor responsibilities then society’s children will pay the price for our sins

Consider how our Heavenly Father feels when He sees His children adopting all other parents but Him

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

Since giving the machatzis hashekel will not change his financial situation, he is obligated to do so even though it is more than a fifth of his income.

Taste-of-Lomdus-logo

We can suggest that since Hashem Himself appointed Dovid there is no question. The rules are only in place for when we must chose a king ourselves.

Perhaps a careful reading of the pesukim in the parsha will shed light on this dilemma.

The second parshah of Shema is referring to keeping the rest of the mitzvos, and there the Torah does not require that one spend all of his money in order to perform the mitzvos.

Why would Moshe Rabbeinu have thought that the vow that disallowed him to enter Eretz Yisrael was annulled simply because he was allowed to conquer and enter the land of Sichon and Og?

In addition to the restrictions of Tisha B’Av, there are several restrictions that one may not perform during the week that Tisha B’Av falls in.

We do not find that Pinchas was chastised for what he did; on the contrary he was greatly rewarded.

The Shulchan Aruch in the very first siman states that one should rise in the morning like a lion, implying that simply rising form bed requires strength of a lion, in line with the Midrash.

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: