In the times of the Mishkan, tzeidah was performed to trap the chilazon and the tachash in order to utilize their skins and dyes for the Mishkan.  Creatures that are trapped shelo l'zorech, for reasons other than needing them, fall into the category of Melacha she'eina tzricha l'gufa. There is a machloket in the gemara whether a person violates the prohibition of trappingif he traps shelo l'tzorech.  Rabi Yehuda says that it is prohibited, while Rabi Shimon disagrees. The Rambam rules like Rabi Yehuda. Tosfot and other poskim rule like Rabi Shimon. This machloket is reflected in the Shulchan Aruch, and the accepted halacha follows the Tosfot, who rule that one is not chayav mid'oraita.

However, this seems to contradict another halacha in Shulchan Aruch that states that cutting fingernails is a Torah prohibition based on melechet gozez. Sheep are shorn for their wool, but nails are normally disposed of. How then can one say that cutting nails is d'oraita? The Gra answers that the Shulchan Aruch did not take a stand on melechet tzad. He only cited two differing views. With melechet gozez, he only offered one view, that of the Rambam. The Magen Avraham states that in this particular scenario, one wants to use the nails for a specific purpose so one is chayav. The Mishna Berurah says gozez and tzad are different because in the Mishkan they sheared animals not only for the wool, but also for the hide. This is called yipuy haguf, removing the bad to improve the appearance of the body. This is what we do when we cut our nails.

For tzad to be d'oraita it must meet four requirements as enumerated in the Shulchan Aruch: First, it needs to be a healthy animal that is completely free. A fish in a fish tank, a cow in a pen, or a sick, slow animal are considered already "trapped" according to halacha. Second, as explained above, the trapping must be done lzorech gufo, one traps the animal for the sake of using it. Third, the animal needs to be under human dominion. Therefore, if after trapping the creature it is still free, i.e. it can move about the room even though the door is closed, it is not considered trapping mid'oraita. Fourth, the animal must be one that is typically trapped, and one must trap it in a place where it is normally contained.  Fish, deer, or sheep are examples of animals that are normally trapped. Mosquitoes and flies are not normally trapped. However, there is still a rabbinic prohibition against trapping them.

The Rama writes that on Shabbat one should not to close a small box with bugs inside. Therefore, one should not close the lid on a cookie jar or garbage bin where insects may be found.  Even though it is a davar sheini mitkaven, one does not intend to trap the insects, it is still psik reisha, it will inevitably happen.

Closing a big box, like a refrigerator, where the insects could still move about, would be permitted. This is because even if the door is closed, the insects are still not under full human dominion. Additionally insects are not normally trapped.  According to the Shaar Hatzion a double d'rabanan with a psik reisha d'lo niche lei, where the inevitable consequences are not needed, is permitted.

The Aruch rules that you can comb your hair on Shabat. If the person has no need for the hair, it is a psik reisha d'lo niche lei, and it is permitted. If it is niche lei, meaning you want the hair, then it is prohibited. Tosfot disagree and say that d'lo niche lei is still prohibited mid'rabanan.  The Rama rules that even if it is a double d'rabanan psik reisha it is still asur. The Shulchan Aruch does not offer an opinion but one might infer that it is permitted based on his ruling that a person may pull a knife out of a barrel on Shabbat even though it will expand the hole.  Therefore, if a person passes an area that will cause a light to turn on, a d'oraita, davar sheini mitkaven, psik reisha d'lo niche lei, it is mutar according to the Shulchan Aruch and asur according to the Rama. However, a d'rabbanan, davar sheini miskavan, psik reisha d'lo niche lei, would be permitted according to the Rama.  Halachic rulings vary based on differing conditions and circumstances.  Therefore, one should always consult a rabbinic authority when in doubt.

There is a common practice for sales people to tell customers the advantages of a product while ignoring its drawbacks. Torah law demands integrity; covering up a flaw is deceitful and forbidden. The gemara in Bava Metzia tells us that a person may not ask a seller the price of an item if he has no intention to buy it. This is onaat devarim (hurting with words). Similarly, asking to see a product in a store when you intend to buy it on the internet at a cheaper price is prohibited.  

The Torah says, "Cursed is the person who leads a blind man astray." This applies to anyone who takes advantage of another person's naiveté or lack of knowledge.  All of us have our expertise and blindness in certain areas. When we engage in geneivat daat (deceiving the mind), we incur a curse upon ourselves. Lying in the courtroom is not only a violation of one of the Ten Commandments, but is a desecration of Hashem's name. The Torah writes, "Tzedek tzedek tirdof. Pursue justice." The repeated word teaches us how critically important justice is.  Thwarting justice undermines society which is a severe crime. 

There are cases in halacha when it is permitted to bend the truth.  When delivering bad news to a patient, a doctor should be careful not to deprive the person of all hope. On the other hand, if the patient is in advanced stages of a terminal illness, then it would be foolhardy and inappropriate for the doctor not to apprise the patient at all. One may lie to a poor person to get him to accept charity or to save someone from embarrassment. The gemara brings many instances of this. One example is the story of Shmuel Hakatan who confessed to something he did not do to save someone from humiliation.  Additionally, the gemara writes that one may lie in three instances: to protect someone from being exploited, for reasons of modesty, and in order to conceal matters of intimacy and personal life. In general, exaggeration should be avoided, but if you are using it to make a point and people will not take it literally, it is permitted.

The prophet Yishayahu tells us, "Tzion b'mishpat tipadeh. Zion will be redeemed in the merit of justice." May our efforts to live with truth and integrity bring the redemption closer.

It is written, "Within a person's heart there are very deep waters, and a wise person knows how to draw upon these waters." Both the Zohar and the Midrash connect this verse to the confrontation between Yosef and Yehuda. The Midrash notes that the "wise person" refers to Yehuda, who knew how to draw the deep waters out of Yosef. The Zohar disagrees and writes that it was Yosef who drew the waters out of Yehuda. Both Yosef and Yehuda emphasized a different aspect of gadlut, which led to a resolution of the conflict between the brothers.

The Midrash quotes a verse in Navi, "Days will come when the plow will meet the harvest." The plow refers to Yehuda, the heart of Israel, while the harvester signifies Yosef, the mind of Israel. Plowing the ground involves softening it for planting. This represents the tender, caring heart, which not only feels the pain of others, but can accept the light of Hashem. Yehuda symbolized emotion. He was the progenitor of King David, the epitome of the kind, feeling heart. Tehilim, his gift to us, is full of expressions of extraordinary closeness to Hashem. 

In contrast, Yosef represents the reaper. Harvesting creates separation. For human intellect to be perfect it needs to be detached from emotion. When studying Torah, we must follow its logic where it takes us without letting emotions blind us. Yosef was the paragon realist. His iron logic kept him loyal to his brothers all through the long years as he waited for their moment of teshuva.

The Shem Mishmuel asks why Yehuda waited to make his impassioned plea until after Yosef expressed a desire to take Binyamin away.  Yehuda knew the prophecy that the Jews would be slaves in Egypt for 400 years. When the brothers were caught, Yehuda thought they would now be punished in the worst possible way to atone for the sale of Yosef. However, when Yosef singled out Binyamin, he realized this must be the diabolical plan of an evil king, because Binyamin had not been involved in the sale. It was then that Yehuda offered himself as a slave.  When Yosef saw Yehuda's display of emotion he had to reconcile.

Both mind and heart are fundamental expressions of serving Hashem, namely the intellectual endeavor of studying Torah and the emotional service of tefila and performing mitzvot.  Chazal tells us that the Jewish people are merciful, modest, and kind. Yet we are stiff necked people, tenacious in upholding the truth, and stubborn in our beliefs. How does one meld the seemingly contradictory qualities of softness of heart and azut d'kedusha, iron-tough Jewish commitment? We are all a combination of Yosef and Yehuda. The greatness of Torah living is knowing when to employ our kindness to help others, and when to activate our strength to preserve our identity.  May we travel the straight path of Torah with hearts full of faith.