Afterwards, the Parah Adumah was burned and

reduced to ashes. Chassidus explains that the ash-

es represent the essential Chomer, the substance

of what the Parah Adumah was made of. The fact

that these ashes were a red cow only moments

before, was merely the Tzurah, the form that the

essential matter had taken on.

Chassidus teaches that our Animalistic Soul is not

intrinsically evil, in fact it can and should become a

powerful drive in our service of Hashem. In the

words בכל לבבך, the Shema requires us to serve

Hashem with both of our inclinations.

The essential nature of the Animalistic Soul is a

power of desire. Desire is neither negative or posi-

tive. It is the object of desire and the behaviours

which result that may be unholy or negative. They

become the form or garments which the Animalis-

tic Soul takes on. Through burning, these expres-

sions are purged away, and only the essential qual-

ity remains, a capacity to desire, which may now

be redirected.

The message of the Parah Adumah is that our spir-

itual lapses and shortcomings do not define our-

selves. We may be caught up in the wrong activi-

ties or behaviour, but since this is not our essential

state, we are capable of change.

If the negative defines the person, then Moshe was

right, how could they be purified? How could

something essentially bad become good?

Through the Mitzvah of Parah Adumah Hashem

was telling Moshe that sinful behaviour does not

define the person. Since the person is essentially

not corrupt and their sinful desires are extraneous,

they are never beyond hope of redirection.

In stage two, the ashes were placed in Mayim

Chaim, pure (lit. living) spring water. Water is met-

aphorical for Torah. Torah is life. Once we realise

that we are not defined (and thus confined) by our

wrongdoings, we can transform and redirect our-

selves. How do we do that? By immersing our-

selves in the pure waters of Torah and Kedushah

and reclaiming our purity. If Teshuvah is the jour-

ney, Parah Adumah is the roadmap.

Retirees shiur with Rabbi Yankel Raskin

IS THAT WHISKY KOSHER?

This week Kollel will be hosting

a fascinating Halachis discus-

sion on the Kashrus status of

sherry-cask whiskies.

Rabbi Aryeh Knapp will present

and explore the Halachic anal-

ysis and opinion on the topic.

Mr Adam Sable, managing

director of Sullivan’s Cove dis-

tillery, together with his master

distiller, will discuss the meth-

odology of whisky production

and the different flavours and

techniques employed.

Thursday Tammuz 15, July 19,

8:00pm.

Spaces are limited and RSVP

is essential. To find out more

information and to register con-

tact Rabbi Shlomo Barber.

DAILY BEIS HAMIKDASH

THOUGHT

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Rebbe encouraged us to learn

about the Beis Hamikdash.

Kollel is proud once again to

share the Daily Beis Hamik-

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cuses on one aspect of the

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for spiritual living today.

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www.LivingBeisHamikdash.com

How could they ever be purified? This was the

response of Moshe Rabbeinu on learning the laws

of Tumas Meis. In some regards, impurity from

contact with the dead is the most severe form of

Tumah. Moshe was shocked and horrified.

Hashem’s answer was that with the Mitzvah of

Parah Adumah they could be purified. On hearing

this, Moshe was calmed.

True life is connection to Hashem. ואתם הדבקים

אלקיכם חיים ‘ בה , “You who cleave to Hashem

your G-d are alive”. Torah is life and G-dliness is

life. Tumas Meis represents the opposite. Someone

who has become disconnected from Hashem and

the Torah has lost their relationship with the true

source of life.

The antidote is the Parah Adumah which encapsu-

lates the concept of Teshuvah, the ability to rein-

state our connection and regain our purity.

All other Korbanos were only brought in the Beis

Hamikdosh. They were only able to reach and ele-

vate those who were pure and connected to holi-

ness. In contrast, the Parah Adumah was brought

outside of the city entirely, reaching even those

who find themselves outside of the walls of holi-

ness.

The details of this Mitzvah give us an understand-

ing of how Teshuvah works and what is required

to reinstate lost purity, allowing us to once again

enter the Holy.

The source of our spiritual failings stem from our

Animalistic Soul. This is represented by the Parah

Adumah. A cow is a large, wild animal, reflecting a

very coarse animalistic being. The colour red signi-

fies the boiling passion of our animalistic side

which lusts after physical pleasure and indulgence.

The Parah Adumah was an animal on which a yoke

has never been placed, reflecting someone who

has not surrendered and humbled themselves to

accept the yoke (will) of Hashem.

The Parah Adumah was slaughtered. Slaughtering

removes the blood. The boiling blood, the life-

force of the animal, represents the misdirected

passions of the Animalistic Soul.

ד“בס ד“בס

Basics of Borrer

One of the 39 Melachos forbidden on Shab-

bos is the Melacha of Borrer - selecting1. As

part of the process of making the dyes for the

Mishkan’s curtains and coverings, they would

separate impurities from the dye plants and

herbs2.

Therefore it is forbidden on Shabbos to re-

move Pesoles from Ochel (literally refuse

from food) on Shabbos. If one were to re-

move Pesoles from Ochel, even if they did so

by hand (as opposed to a sieve or strainer)

and even if it was for immediate use, they

would transgress Shabbos Mideoraisa3.

Pesoles can include absolute refuse (i.e. ined-

ible matter) such as peels, pips, shells, dirt

and bones. But the laws of Borer are not lim-

ited to absolute refuse. When one has a mix-

ture of different foods and they only wish to

eat one of the types, the food type that they

wish to eat is defined as Ochel (desirable) and

the food that they do not wish to eat now is

defined as Pesoles (undesirable)4.

Further, Borrer does not only apply to foods,

it applies to other objects as well, including;

vessels e.g. cutlery, toys, clothing and

seforim5.

Even when taking the Ochel (desirable) from

the Pesoles (undesirable), there are limita-

tions. One may only select the Ochel for im-

mediate use. If one selects the Ochel for later

use, it is considered as Borer for storage

which is Biblically forbidden6.

Even when selecting the Ochel for immediate

use, it is only permissible if the Borrer is done

by hand (or with a fork or spoon etc. which is

an extension of one’s hand). If one used a

Keili that is made to do the act of Borrer e.g.

a slotted spoon, strainer, sieve, colander etc.

it still remains Biblically forbidden7.

This article will focus on the issue of selecting

Pesoles from Ochel.

The case of fish bones

On Shabbos it is customary to eat fish. One of

the Borrer scenarios discussed in the Halachic

sources is the separating of bones from fish.

At first glance, it appears that this is a classic

likewise not remove the bones but should

rather hold the bone and eat the flesh.

The Mishna Berura notes that this seems to

suggest that even immediately prior to

eating one may not remove the bones, but

notes that there is basis to permit this as he

discussed earlier.

Many Acharonim argue with the Heter of

the Mishna Berura that one may remove

the Pesoles immediately prior to eating.

They do not distinguish between removing

Pesoles in preparation for eating and whilst

actually eating13.

Some14 suggest that the Mishna Berura

himself only wrote to be Melamed zechus,

but that lechatchila one should not rely on

this. The Mishna Berura himself writes that

whilst there are grounds to be stringent, we

cannot protest those who are lenient15.

However there are many Poskim who like

the rationale of the Mishna Berura, permit

removing the Pesoles while actually

eating16. Pri Megadim refers to this as

Miyad L’peh (from hand to mouth).

In next week’s edition we will present the

approach of the Tzemach Tzedek and practi-

cal Psak Halacha.

case of Borrer Pesoles from Ochel that would be

Biblically forbidden. There are those who sug-

gest that this is the reason why Ashkenazim eat

Gefilte fish on Shabbos to avoid any issues of

bones.

Nonetheless, the Poskim discuss the status of

fish bones and there is scope for leniency to be

able to remove the bones from the fish immedi-

ately prior to eating.

The discussion below only applies to the bones

before they have been removed from the fish.

Once the bones have been removed from the

fish, they are considered as Pesoles according to

all opinions. Therefore if the bones are sitting

amongst pieces of fish, one may not remove the

bones but must rather take the fish and leave

the bones in their place8.

The strict approach

The stringent approach maintains that the bones

within the fish are always considered absolute

Pesoles. Therefore they may not be removed

from the fish.

Rather one should cut away the flesh of the fish

and pull it away from the bones instead of pull-

ing the bones away from the fish. Alternatively

one may place a piece of fish in their mouth and

remove or spit out the bones after having eaten

the fish9.

Alternatively one may remove the bone and suck

off the juice from the bone if there is edible juice

on it10.

The lenient approach 1 - rationale of the

Mishna Berura

The Mishna Berura11 writes that it is possible

that taking the Pesoles from the Ochel is only

forbidden when preparing the food to eat on

one’s plate. Perhaps when actually eating, i.e.

when holding the food in their hand (or fork)

ready to eat one may remove the Pesoles imme-

diately prior to eating. This would be considered

part of the normal act of eating.

However in the next passage12 he quotes the

Maamar Mordechai who writes that those who

serve whole fish, cutting it from the back and

removing the spine and bones, violate a Biblical

prohibition. Rather they should leave the spine

and bones in place and take the fish from the

bones. Those who are eating the fish should

1. Shabbos 73a

2. Rashi Shabbos 73a ד"ה האופה

3. Shulchan Aruch OC 319:4 and Shulchan Aruch Harav 319:1. This follows the majority view of the Rishonim; Rabbeinu Chananel, Tosfos, Ram-bam, Rif, Sema”g. There are Rishonim who permit taking Pesoles from Ochel with one’s hand for immediate use, including Rabbeinu Yishaya, Rashb”a and Rabbeinu Yerucham. This is the opinion of the Tur.

4. Shulchan Aruch 319:3. Shulchan Aruch Harav 319:5 based on Girsa of Rabbeinu Chananel, Rosh on the Braisa Shabbos 74a

5. Ta”z 319:12. Shulchan Aruch Harav 319:8

6. Shulchan Aruch 319:2 based on Abaye Shabbos 74a as explained by the Rishonim above. Shul-chan Aruch Harav 319:2

7. Shulchan Aruch 319:1 and Shulchan Aruch Harav 319:1

8. Biur Halacha ד"ה מתוך האכל

9. Shemiras Shabbos Kehilchasa 3:11-12,

10. Biur Halacha ד"ה מתוך There are those .האכלwho question this Heter as one’s real intention is to remove the bone.

11. Biur Halacha ד"ה הבורר

12. Biur Halacha ד"ה מתוך אכל

13. Eglei Tal Borrer 2:4, Shevisas Hashabbos Borrer 3 and Chazon Ish 54:1

14. Az Nidberu 3:9

15. Biur Halacha ד"ה מתוך based on similarהאכל rationale to the Piskei Dinim Tzemach Tzedek

16. Tehilah Ledovid 319:4, Minchas Shabbos 80, Ben Ish Chai Beshalach, Kaf Hachaim 319:44