HALACHA OF THE WEEK: Cotton and Synthetic Tzitzit The Shulchan Aruch [Orach Chaim 9:1] writes that only four-cornered garments made of linen or wool are Biblically required to have tzitzit. However, the Rema argues and maintains that garments made from all materials require tzitzit.
As a result, Ashkenazim will wear a tallit katan and gadol made of fibers other than wool and linen (e.g. cotton). While this was the practice of the Vilna Gaon [Maaseh Rav Birchot HaShachar 17], the Chazon Ish [Shoneh Halachot 9:1], and the Steipler Gaon [Orchot Rabbeinu Volume 1 p. 18]; the Mishna Berura writes [Orech Chaim 9 note 5] that a “yirei shamayim” should be stringent and wear a woolen garment for both tallit gadol and tallit katan
(The obvious question is, why the Chazon Ish and others did not act stringently as suggested by the Mishna Berura. While there are many answers suggested, Rabbi Chaim Kanievsky - the nephew of the Chazon Ish - is quoted as explaining that the Chazon Ish was concerned that a typical observant Jew might be discouraged to wear tzitzit if a cotton garment was not an option. Therefore, he specifically wore cotton tzitzit to demonstrate that it was acceptable [Tzitzit: Halacha Pesuka, note 26]).
However, a leather four-cornered garment does not require tzitzit. The reason is that a solid piece of leather, or even a woven leather garment is not consider a “beged” [Mishna Berurah 10 note 11, Igrot Moshe Orech Chaim 2:1]. It is due to this halacha, that many poskim debate the status of synthetic garments - if they require tzitzit or not. In general the consensus is that a synthetic sheet - (e.g. a rain ponch) does not require tzitzit. However, a woven synthetic garment remains the subject of great debate, with those who permit such garments to be used for mitzvah [Mahari Shteif Orech Chaim 28, Har Tzvi 1:9 and Halichot Shlomo: Tefilla 3:16], those who permit them, but without a bracha [Tzitz Eliezer 12:3] and those who forbid it [Igrot Moshe 2:1, Even Yisrael 9:1].
DVAR TORAH In this week's parsha, we read the story of the spies, twelve leaders of the Jewish people who were sent on a reconnaissance mission, ostensibly to assess the lay of the land in advance of the upcoming conquest. Tragically, when they returned, ten of the spies chose to report not only what they saw but also their sense of despair that the dangers were too great to overcome.
According to the Zohar, their actions were self-serving because they believed that when the Jewish people entered the land, they would be replaced, "for we can only lead in the desert, but in the land, we will not lead" [Zohar Shlach 158a].
Only Calev and Yehoshua placed their faith in G-d ahead of their own interests and protested, stood up to the people, and called for a continued journey to the land.
However, when you review the text, what is most puzzling is that at first, Yehoshua was silent and only Calev voiced his objections: "And Calev silenced the people before Moshe, and he said, 'We shall surely go up and inherit the land, for we can indeed take her.' [Bamidbar 13:30]. Only later, when the people wanted to replace Moshe and return to Egypt, did Yehoshua speak up [Bamidbar 14:5-7].
What took Yehoshua so long? Why didn't he immediately protest, as did Calev?
The answer begins with the words of the Shla"h HaKadosh (Rabbi Yeshayahu Horowitz) who explained that all the spies were great leaders. However, the ten men who objected to entering the land were not rejecting G-d but rejecting the perceived readiness of the people to enter and conquer the land. They felt that it would be better to remain in the desert with their beloved leader, Moshe, and learn Torah from him.
But why not enter the land and learn from Moshe in the land? Because Moshe was not destined to enter the land, as Yehoshua had learned in last week's parsha when Eldad and Medad were prophesizing on their own. What did they prophesize? They said, 'Moshe dies, and Yehoshua leads to the land.' [Sanhedrin 17a].
As a result, it is now clear why Yehoshua was silent at first. If he had insisted that the Jewish people were ready to enter the land, it could have been seen as a self-serving remark; after all, entering the land would mean that he would replace Moshe. Therefore, only Calev voiced his objection.
Only later, when the people wanted to replace Moshe and return to Egypt, could he protest. Then, it could no longer be understood as self-serving but as standing up for his beloved teacher, Moshe.ut any religious obligations.
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MAZAL TOV * to Richard and Rachel Silverman on the Bar Mitzvah of their son, Dovi. Mazal Tov to grandmothers Arleen Leib and Carol Silverman. * to Israel and Esther Porush on the upcoming marriage of their grandson, Elisha, son of Benjie and Sara Porush, to Yehudis Greenstein (NY). * to Kenny and Jenny Landsman on the recent marriage of their son, Shlomo, to Tari Davis, daughter of Eli and Chasi Davis. * to Howard and Rosanne Benn on the birth of my great-granddaughter, Elisheva. The proud parents are Leah and Aaron Chaimovitz (Bnei Brak). * to David and Miriam Meyers on the engagement of their granddaughter, Leah, daughter of Yosh and Erin Meyers, to Aviel Taube. * to Michael & Anne Kirshner and to Linda Glickman-Kirshner on the Bar Mitzvah of their grandson in Israel. Special mazal tov to great-grandparents, Sheldon Kirshner and Lee Glickman.
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Kiddush at KINS Main is sponsored by Richard and Rachel Silverman in honor of the Bar Mitzvah of their son, Dovi.
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