The inauguration of the Tabernacle occurred on the first day of the month of Nissan. Ahron, the High Priest, and his sons, were commanded to bring sacrifices, after which G-d's presence would be revealed to the people. The sacrifices were brought and a fire descended from above and consumed the sacrifices from atop the alter. This was a sign that the people had been forgiven for the sin of the golden calf, and they rejoiced.
Unfortunately, the joy did not last long. Ahron's two oldest sons, Nadav and Avihu, brought their own pans of fire and incense to the altar, without being commanded to do so. A fire suddenly descended from Heaven and struck Nadav and Avihu dead. Ahron accepted the tragedy in silence and did not complain about G-d's harsh decree.
The Torah doesn't really explain why the sin was considered a capital offense. Some commentaries explain that they did not confer first with Moshe before bringing their own fire. Although they may have had valid reasons for bringing it, since it was without instruction, it was considered a "strange fire". This was especially true considering that the inauguration was supposed to complete the atonement for the golden calf, which had also been made without prior permission.
Immediately following Ahron's tragedy G-d instructed Ahron that the kohanim, or priests, were not allowed to do their service while under the influence of any intoxicating beverage. The Torah considers this to be a profanity of that which is holy. This is the only instance we find G-d speaking to Ahron alone. The Rabbis understand this as a reward for not complaining about his sons' death.
Many of the laws of kashrus, the dietary laws, are also discussed. Only land animals that chew their cud and have split hooves may be eaten. Marine animals must have both fins and scales. The Torah lists certain birds that may not be eaten. Although the Torah does not specify any physical characteristics, birds of prey are all prohibited. No reptiles or creeping animals may be eaten, except for certain types of grasshoppers.
The Torah explains that a Jew must sanctify his physical being. The non-kosher species contaminate the Jewish soul and clog his "spiritual arteries", and thus must be avoided by Jews.
"...wine and alcoholic beverages you should not drink, you and your sons, when you come to the Tent of Meeting" ( Lev. 10:9)
A student of the Chafetz Chaim became quite drunk on Purim, and badgered the Chafetz Chaim to promise him a place near him in the World to Come. The Chafetz Chaim ignored the young man's request, but he refused to let go. Finally, realizing he could no longer ignore him, the Chafetz Chaim said, "Listen, I don't have many merits, but if I do have some merit it is because I am careful not to speak Lashon Hara (gossip). Promise me you won't speak Lashon Hara, and I promise you a seat near me."
The drunken fellow refused. "I want a promise without conditions!" he complained.
The Chafetz Chaim shuddered and motioned those around him to remove the student. "Oy!" he murmured, "Some people can acquire eternity in a moment, while others can lose it in a moment."
Did You Know...
Shalosh Seudos, the third Shabbos meal, may not be eaten before a half hour after noon. Preferably it should be eaten after praying Mincha. When Pesach falls on Saturday night this presents a dilemma, since neither matza nor chametz may be eaten in the afternoon before Pesach. Many authorities also prohibit eating egg matza after the fifth hour Erev Pesach, and some even prohibit products baked from matza meal. The authorities recommend eating fruit, vegetables, meat, or fish for Shalosh Seudos. Some authorities permit studying Torah instead of eating.
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March 31, 2005
March 24, 2005
Parshas Tzav 5765
One of the kohain's jobs in the Mishkan was to separate a shovelful of ashes each morning from the remains of the previous day's offerings. This was deposited on the floor near the altar. When the ashes would begin to pile up, the kohain would don special clothes and remove the ashes outside of the camp. This did not have to be done every day.
Although this cleanup was something that had to be done out of necessity anyway, the Torah gives it the status of the actual service itself. The service was not considered to be complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. This serves as a lesson that one should never feel that a mitzvah involving less than dignified labor is beneath his dignity.
The kohanim were also obligated to make sure the altar had enough wood to remain burning at all times. The fire represented the Torah, and its indestructibility throughout time. Indeed, this fire remained burning throughout the existence of the Mishkan, over 100 years.
The Torah also explains who was allowed to eat the different sacrifices. Parts of each sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that these parts could not be eaten anyway, so no part of the animal was being "wasted" by offering the sacrifice. Certain sacrifices, however, such as the olah (burnt offering) were completely consumed on the altar (except for the skin, which was given to the kohain as payment).
Parts of other sacrifices, such as the sin offering, the guilt offering, and the meal offerings, could only be eaten by the kohanim and only in the Temple area. Aside from being payment to the kohain for his service in the Temple, this eating would also serve as atonement for the person bringing the sacrifice.
Other sacrifices, such as the peace offering, and the thanksgiving offering, which included forty loaves of bread, were also eaten by the family and friends of the person bringing the sacrifice, although the kohain got his share from them, too. These could be eaten anywhere in Jerusalem; however, they could only be eaten by people who were ritually pure.
The latter part of the portion discusses the ceremony of inaugurating the family of kohanim for their service. The ceremony, which involved special sacrifices, immersions in the mikveh, and the anointing of Aharon and his sons, would take place over the seven days prior to the dedication of the Tabernacle. The final inauguration of the Tabernacle took place on the first day of Nissan.
"He made miracles for our forefathers, in those days at this time. . ." (Purim liturgy)
The Talmud rules that one who reads the Megillah backwards has not fulfilled the mitzvah. The commentaries explain this ruling homiletically. If one thinks that Mordechai lived long ago, as did Haman, but they have no relevance today, then he has not fulfilled his obligation. There are Hamans in every generation, and the Mordechais in each generation must stand up to wage war against them. too. Only then have we fulfilled our responsibility.
Did You Know..
It is prohibited to eat matzah the day before Pesach, in order to have an appetite for it at the Seder. Some refrain from eating matzah from Rosh Chodesh, while some even stop after Purim. Using matzah meal in cooked or baked foods, however, is permitted.
Egg matzah, which is not considered "bread of affliction", may not be used at the Seder, and is thus permitted BEFORE Pesach. When Pesach falls on Saturday night, some people eat egg matzah for the Shabbos meals.
Although this cleanup was something that had to be done out of necessity anyway, the Torah gives it the status of the actual service itself. The service was not considered to be complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. This serves as a lesson that one should never feel that a mitzvah involving less than dignified labor is beneath his dignity.
The kohanim were also obligated to make sure the altar had enough wood to remain burning at all times. The fire represented the Torah, and its indestructibility throughout time. Indeed, this fire remained burning throughout the existence of the Mishkan, over 100 years.
The Torah also explains who was allowed to eat the different sacrifices. Parts of each sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that these parts could not be eaten anyway, so no part of the animal was being "wasted" by offering the sacrifice. Certain sacrifices, however, such as the olah (burnt offering) were completely consumed on the altar (except for the skin, which was given to the kohain as payment).
Parts of other sacrifices, such as the sin offering, the guilt offering, and the meal offerings, could only be eaten by the kohanim and only in the Temple area. Aside from being payment to the kohain for his service in the Temple, this eating would also serve as atonement for the person bringing the sacrifice.
Other sacrifices, such as the peace offering, and the thanksgiving offering, which included forty loaves of bread, were also eaten by the family and friends of the person bringing the sacrifice, although the kohain got his share from them, too. These could be eaten anywhere in Jerusalem; however, they could only be eaten by people who were ritually pure.
The latter part of the portion discusses the ceremony of inaugurating the family of kohanim for their service. The ceremony, which involved special sacrifices, immersions in the mikveh, and the anointing of Aharon and his sons, would take place over the seven days prior to the dedication of the Tabernacle. The final inauguration of the Tabernacle took place on the first day of Nissan.
"He made miracles for our forefathers, in those days at this time. . ." (Purim liturgy)
The Talmud rules that one who reads the Megillah backwards has not fulfilled the mitzvah. The commentaries explain this ruling homiletically. If one thinks that Mordechai lived long ago, as did Haman, but they have no relevance today, then he has not fulfilled his obligation. There are Hamans in every generation, and the Mordechais in each generation must stand up to wage war against them. too. Only then have we fulfilled our responsibility.
Did You Know..
It is prohibited to eat matzah the day before Pesach, in order to have an appetite for it at the Seder. Some refrain from eating matzah from Rosh Chodesh, while some even stop after Purim. Using matzah meal in cooked or baked foods, however, is permitted.
Egg matzah, which is not considered "bread of affliction", may not be used at the Seder, and is thus permitted BEFORE Pesach. When Pesach falls on Saturday night, some people eat egg matzah for the Shabbos meals.
March 17, 2005
Parshas Vayikra-Zachor 5765
Sacrifice played an important role in the times of the Temple. Some of the sacrifices were animals, some birds, and some were meal offerings. Sacrificing an animal to G-d--sometimes to be completely burnt, sometimes to be partially burnt and partially eaten--had a powerful impact on the individual in his developing a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin he was supposed to imagine sacrificing himself, and that the animal was being put to death in his stead. This would lead to remorse, which brought atonement.
Some of the sacrifices were brought to atone for different sins. The oshom ("guilt offering") atoned for certain sins such as stealing and then swearing falsely. The olah ("burnt offering"), which was totally burnt on the altar, atoned for the transgression of positive commandments and sinful thoughts. The chattas ("sin offering") atoned for accidentally transgressing sins which carried the penalty of kares, spiritual death.
The peace offering, shelamim, was an optional sacrifice brought out of a sense of good will. The tamid, a communal sacrifice, was brought twice each day, once in the morning and once in the evening. Other sacrifices such as the holiday sacrifices were brought on specific occasions.
Although the sacrifices were necessary for the atonement of sin, they were by no means central to atonement. Even with the sacrifice one had to repent for the sins. Without repentance the offerings were worthless. Thus, even after the Temple was destroyed and sacrifices were no longer offered, atonement could still be achieved through Teshuva (repentance) and prayer. The Talmud also says that one's dinner table takes the place of the altar, and the proper behavior during mealtime serves as atonement.
However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, something beyond human comprehension. Whether the modern mind can appreciate it or not, the sacrificial order is the will of the Creator. For this reason we pray daily for the Messianic Age when the sacrificial order will again be restored as a part of the Temple service.
He shall split (the bird) with its feathers...a sweet-smelling offering to G-d. (Lev. 1:17)
The Talmud points out that although burning feathers emit an offensive odor, the fact that G-d's will is being fulfilled makes it sweet smelling. An indigent man would regularly come to Rav Mendel Kaplan for alms. The man was unkempt and had a terrible odor, yet Rabbi Kaplan would always give him a friendly hug.
A student asked him how he could take the odor. Rabbi Kaplan answered, "Remember, there are times when we don't look too great either, yet G-d never deserts us and He still gives us a big hug too. You know, sometimes a person is put into this world to go through suffering, and it may not necessarily be for himself, but rather for others--maybe even for us."
Did You Know...
Matanos L'evyonim, the Purim gifts for the poor, must be distributed to the poor on Purim day. One may give the gift to an agent before Purim, but it must reach the poor person's hands on Purim. One may not give a post-dated check if the date is after Purim, unless the cash can reach the hands of the poor person on Purim.
The gifts should go to a person who cannot afford his basic necessities and not merely someone who is having difficult times. Similarly, the mitzvah cannot be fulfilled by giving to an institution.
Children, too, should be trained to give Purim gifts for the poor. Parents should either give their children money to distribute, or they should inform them that they will distribute gifts for them.
Some of the sacrifices were brought to atone for different sins. The oshom ("guilt offering") atoned for certain sins such as stealing and then swearing falsely. The olah ("burnt offering"), which was totally burnt on the altar, atoned for the transgression of positive commandments and sinful thoughts. The chattas ("sin offering") atoned for accidentally transgressing sins which carried the penalty of kares, spiritual death.
The peace offering, shelamim, was an optional sacrifice brought out of a sense of good will. The tamid, a communal sacrifice, was brought twice each day, once in the morning and once in the evening. Other sacrifices such as the holiday sacrifices were brought on specific occasions.
Although the sacrifices were necessary for the atonement of sin, they were by no means central to atonement. Even with the sacrifice one had to repent for the sins. Without repentance the offerings were worthless. Thus, even after the Temple was destroyed and sacrifices were no longer offered, atonement could still be achieved through Teshuva (repentance) and prayer. The Talmud also says that one's dinner table takes the place of the altar, and the proper behavior during mealtime serves as atonement.
However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, something beyond human comprehension. Whether the modern mind can appreciate it or not, the sacrificial order is the will of the Creator. For this reason we pray daily for the Messianic Age when the sacrificial order will again be restored as a part of the Temple service.
He shall split (the bird) with its feathers...a sweet-smelling offering to G-d. (Lev. 1:17)
The Talmud points out that although burning feathers emit an offensive odor, the fact that G-d's will is being fulfilled makes it sweet smelling. An indigent man would regularly come to Rav Mendel Kaplan for alms. The man was unkempt and had a terrible odor, yet Rabbi Kaplan would always give him a friendly hug.
A student asked him how he could take the odor. Rabbi Kaplan answered, "Remember, there are times when we don't look too great either, yet G-d never deserts us and He still gives us a big hug too. You know, sometimes a person is put into this world to go through suffering, and it may not necessarily be for himself, but rather for others--maybe even for us."
Did You Know...
Matanos L'evyonim, the Purim gifts for the poor, must be distributed to the poor on Purim day. One may give the gift to an agent before Purim, but it must reach the poor person's hands on Purim. One may not give a post-dated check if the date is after Purim, unless the cash can reach the hands of the poor person on Purim.
The gifts should go to a person who cannot afford his basic necessities and not merely someone who is having difficult times. Similarly, the mitzvah cannot be fulfilled by giving to an institution.
Children, too, should be trained to give Purim gifts for the poor. Parents should either give their children money to distribute, or they should inform them that they will distribute gifts for them.
March 10, 2005
Parshas Pekudei-Shekalim 5765
As the Book of Exodus comes to a close, the Torah completes the discussion of the erection of the Tabernacle. After all the materials were collected, Moshe made an exact accounting of what was collected, and how each donation was used in the construction, in order to avoid suspicion. A person must behave in a way that is beyond reproach, regardless of one's integrity.
After each vessel of the Tabernacle was made, the Torah informs us that it was made exactly in accordance with G-d's instructions to Moshe. This is repeated eighteen times throughout the portion. The reason this point is reiterated so many times in the Torah is to emphasize the importance of every detail. Every vessel, and every piece in the Tabernacle, had some kind of meaning attached to it. If even one detail would have been missing, the Tabernacle could not achieve what it was meant to accomplish. It is therefore emphasized that every task was fulfilled in exact accordance with G-d's command to Moshe.
Another interpretation is that the Tabernacle was meant to atone for the sin of the Golden Calf, where the people had jumped to their own conclusions. They had ignored Moshe's words to them about his return from atop the mountain, when they should have trusted him. The atonement for this sin required the people to follow every detail of G-d's command to Moshe, without omitting one thing. That is why the Torah repeats the refrain that they followed Moshe 's every order regarding each item of the Tabernacle.
After the Tabernacle was finally completed, Moshe blessed the nation for all their efforts. He offered a prayer that G-d grant success to their efforts and allow His presence to dwell on the nation's handiwork.
The special Haftara of Shekalim this week serves as a reminder of the half shekel that was collected each year in the times of the Temple at the beginning of the month of Adar. This tax was used to repair the roads after the winter months, in preparation for the pilgrimage to Jerusalem in honor of Pesach.
These are the accountings for the Tabernacle... (Exod. 38:21)
Someone asked Rav Shmuel Mohliver why Jews don't play the organ in their synagogues. He responded with a parable. A fire once destroyed a wealthy man's fortune and his family began to wail incessantly. A passerby commented to the family how beautiful their voices sounded, and if they would only blend together a little more harmoniously they would sound even better. The family berated the man for his foolishness. Similarly, the Rav concluded, we no longer have our Temple as the optimal means of worship. We gather instead in our synagogues to beseech G-d's mercy. How foolish it would be to incorporate musical accompaniment with our cries and entreaties.
Did You Know...
The Purim feast must be eaten during the day and not on Purim eve, though it is proper to eat a nice meal Purim eve too, preferably with candlelight, in honor of the holiday. Some people actually serve a dairy meal on Purim eve, to avoid confusion with the Purim feast, which should be a meat meal. Generally the Purim feast is eaten Purim afternoon, the majority before sunset. When Purim falls on Friday, however, the meal may not be eaten in the afternoon, so as not to take away one's appetite for the Shabbos meal. It is thus eaten sometime before noon.
After each vessel of the Tabernacle was made, the Torah informs us that it was made exactly in accordance with G-d's instructions to Moshe. This is repeated eighteen times throughout the portion. The reason this point is reiterated so many times in the Torah is to emphasize the importance of every detail. Every vessel, and every piece in the Tabernacle, had some kind of meaning attached to it. If even one detail would have been missing, the Tabernacle could not achieve what it was meant to accomplish. It is therefore emphasized that every task was fulfilled in exact accordance with G-d's command to Moshe.
Another interpretation is that the Tabernacle was meant to atone for the sin of the Golden Calf, where the people had jumped to their own conclusions. They had ignored Moshe's words to them about his return from atop the mountain, when they should have trusted him. The atonement for this sin required the people to follow every detail of G-d's command to Moshe, without omitting one thing. That is why the Torah repeats the refrain that they followed Moshe 's every order regarding each item of the Tabernacle.
After the Tabernacle was finally completed, Moshe blessed the nation for all their efforts. He offered a prayer that G-d grant success to their efforts and allow His presence to dwell on the nation's handiwork.
The special Haftara of Shekalim this week serves as a reminder of the half shekel that was collected each year in the times of the Temple at the beginning of the month of Adar. This tax was used to repair the roads after the winter months, in preparation for the pilgrimage to Jerusalem in honor of Pesach.
These are the accountings for the Tabernacle... (Exod. 38:21)
Someone asked Rav Shmuel Mohliver why Jews don't play the organ in their synagogues. He responded with a parable. A fire once destroyed a wealthy man's fortune and his family began to wail incessantly. A passerby commented to the family how beautiful their voices sounded, and if they would only blend together a little more harmoniously they would sound even better. The family berated the man for his foolishness. Similarly, the Rav concluded, we no longer have our Temple as the optimal means of worship. We gather instead in our synagogues to beseech G-d's mercy. How foolish it would be to incorporate musical accompaniment with our cries and entreaties.
Did You Know...
The Purim feast must be eaten during the day and not on Purim eve, though it is proper to eat a nice meal Purim eve too, preferably with candlelight, in honor of the holiday. Some people actually serve a dairy meal on Purim eve, to avoid confusion with the Purim feast, which should be a meat meal. Generally the Purim feast is eaten Purim afternoon, the majority before sunset. When Purim falls on Friday, however, the meal may not be eaten in the afternoon, so as not to take away one's appetite for the Shabbos meal. It is thus eaten sometime before noon.
March 3, 2005
Parshas Vayakhel 5765
Moshe gathered the people to speak to them about the construction of the Mishkan, the Tabernacle. He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.
He instructed the Jewish people about all the different materials and skills that were needed for building the Mishkan. Although they were not required to give anything, the response was overwhelming. Men and women quickly brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe had to stop them from bringing more. Likewise, the sincerely motivated people offered their services to assist in the construction of the Mishkan and its vessels.
The enthusiasm was necessary to atone for the misguided enthusiasm the people had shown when they brought their jewelry for the golden calf. It is especially noteworthy that the women showed such enthusiasm. The men who had showed similar enthusiasm for the golden calf did not necessarily show an endearment to G-d. Perhaps they were merely generous to any cause. The women, however, who had not contributed to the calf, showed an enthusiasm only to fulfill G-d's will.
Along these lines, the Torah mentions that after the people had brought their gifts, the Nesi'im, the princes of each tribe, donated all the necessary jewels for the High Priest's garments. The Midrash points out that the word Nesi'im is spelled "defectively" (without the letter yud). The Midrash explains that at the commencement of the collection, the princes offered to donate any remaining items needed after the people finished giving their own gifts. However, they underestimated the generosity of the nation. The response had been so overwhelming that the only things needed were the jewels.
Although the princes may have had good intentions, they seemed to show a lesser degree of enthusiasm than the rest of the people. Since this enthusiasm was a necessary part of the nation's atonement, it showed a deficiency in the princes' attitude. Their title is written with a defective spelling, representing this defect in their response.
Betzalel, who was a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first requested the golden calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion the people murdered him. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the golden calf, should take place under Chur's grandson's direction.
And the princes brought the precious setting stones for the Ephod and the breastplate. (Ex. 35:27)
The Midrash notes that the word "princes" is spelled "defectively", since the princes procrastinated in their involvement with the construction of the Mishkan. The Chafetz Chaim never procrastinated a moment when it came to a mitzvah. When he wanted his work Geder Olam translated into Yiddish, he asked his son-in-law, Reb Hersh, to find a translator. This was in the afternoon. That evening the Chafetz Chaim asked Reb Hersh if he had found someone yet. The following morning, when he saw his request had not been fulfilled, the Chafetz Chaim began translating it himself.
Did You Know...
There is a question whether a person may open the refrigerator door on Shabbos while the motor stops. Some authorities prohibit it because that the influx of warm air causes the thermostat to kick in, thus turning on the motor. Others permit it, since it is not a direct result of opening the door, but rather opening the door triggers a chain of events that leads to the motor turning on. This seems to be the prevailing opinion. The same applies to drinking from a water fountain on Shabbos. However, one should not leave the door open, or the water on, for an extended period of time, since that is a more direct involvement.
He instructed the Jewish people about all the different materials and skills that were needed for building the Mishkan. Although they were not required to give anything, the response was overwhelming. Men and women quickly brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe had to stop them from bringing more. Likewise, the sincerely motivated people offered their services to assist in the construction of the Mishkan and its vessels.
The enthusiasm was necessary to atone for the misguided enthusiasm the people had shown when they brought their jewelry for the golden calf. It is especially noteworthy that the women showed such enthusiasm. The men who had showed similar enthusiasm for the golden calf did not necessarily show an endearment to G-d. Perhaps they were merely generous to any cause. The women, however, who had not contributed to the calf, showed an enthusiasm only to fulfill G-d's will.
Along these lines, the Torah mentions that after the people had brought their gifts, the Nesi'im, the princes of each tribe, donated all the necessary jewels for the High Priest's garments. The Midrash points out that the word Nesi'im is spelled "defectively" (without the letter yud). The Midrash explains that at the commencement of the collection, the princes offered to donate any remaining items needed after the people finished giving their own gifts. However, they underestimated the generosity of the nation. The response had been so overwhelming that the only things needed were the jewels.
Although the princes may have had good intentions, they seemed to show a lesser degree of enthusiasm than the rest of the people. Since this enthusiasm was a necessary part of the nation's atonement, it showed a deficiency in the princes' attitude. Their title is written with a defective spelling, representing this defect in their response.
Betzalel, who was a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first requested the golden calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion the people murdered him. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the golden calf, should take place under Chur's grandson's direction.
And the princes brought the precious setting stones for the Ephod and the breastplate. (Ex. 35:27)
The Midrash notes that the word "princes" is spelled "defectively", since the princes procrastinated in their involvement with the construction of the Mishkan. The Chafetz Chaim never procrastinated a moment when it came to a mitzvah. When he wanted his work Geder Olam translated into Yiddish, he asked his son-in-law, Reb Hersh, to find a translator. This was in the afternoon. That evening the Chafetz Chaim asked Reb Hersh if he had found someone yet. The following morning, when he saw his request had not been fulfilled, the Chafetz Chaim began translating it himself.
Did You Know...
There is a question whether a person may open the refrigerator door on Shabbos while the motor stops. Some authorities prohibit it because that the influx of warm air causes the thermostat to kick in, thus turning on the motor. Others permit it, since it is not a direct result of opening the door, but rather opening the door triggers a chain of events that leads to the motor turning on. This seems to be the prevailing opinion. The same applies to drinking from a water fountain on Shabbos. However, one should not leave the door open, or the water on, for an extended period of time, since that is a more direct involvement.
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