Volume 29 Number 03
Produced: Wed Jul 14 6:07:15 US/Eastern 1999
Subjects Discussed In This Issue:
An explanation of "Who did not make me a woman" based on Caring
[Etzion Avraham]
Computerized saying of haShem's name
[I. Harvey Poch]
Kosher Food for Remote Travel
[Moshe Goldberg]
Lebanon & Second Day Chag
[Yisrael Medad]
Moirid Hatol in a Beis Oilom
[Percy Mett]
Observing Traffic Regulations.
[Immanuel Burton]
Operation Refuah (2)
[Hadassa Goldsmith, MARK FELDMAN]
Upsherin
[A k]
Yom Tov Sheni (3)
[Eli Turkel, Aaron D. Gross, Zvi Weiss]
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From: Etzion Avraham <wach@...>
Date: Wed, 7 Jul 1999 17:27:37 +0300
Subject: Re: An explanation of "Who did not make me a woman" based on Caring
Please it's about time we stop the apologetics and agree that there
were different opinions by Chazal on the worth of the woman. The bracha
is one of three brachot instituted by Rabbi Meir and were not part of
the whole set of Birkot Hashachar. They were set separately each
beracha by itself. Consequently there was and is no connection to the
other Berachot. Furthermore on examining the early Meforshim they state
that it is a Zidduk Hadin on woman's lesser value. It is only recently
that Hirsh and Kook reinterpret the beracha in a positive manner. One
needs to be intellectually honest and admit the truth. By the way there
were some rishonim who simply said Sheosani Yisroel
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From: I. Harvey Poch <af945@...>
Date: Sun, 11 Jul 1999 11:39:42 -0400 (EDT)
Subject: Computerized saying of haShem's name
I am not a posek. My opinion, however, is that actual pronunciation of
haShem's name, in any of its forms, is reserved for prayer and keri'as
haTorah. Since it is unlikely that the computer will particpate as a
recognized member of a minyan performing such duties, you would be
well-advised to program the 'xol' pronunciation (e.g. elokim, haShem)
rathert than the 'kodesh' pronunciation.
I. Harvey Poch (8-)>
<af945@...>
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From: Moshe Goldberg <mgold@...>
Date: Mon, 12 Jul 1999 18:02:34 +0300 (IDT)
Subject: Re: Kosher Food for Remote Travel
Janice Gelb wrote:
> There's also a place called SOYah that makes meatless soy-based types of
> meals that claims to be kosher on their main page but doesn't mention
> this anywhere else (http://www.soyah.com/store.htm)
Since they link to www.yahweh.com, I doubt that most readers of this
list would be willing to accept their word on kashrut (or on much else,
for that matter).
Moshe Goldberg -- <mgold@...>
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From: Yisrael Medad <isrmedia@...>
Subject: Lebanon & Second Day Chag
Re: a discussion from last month:
I just returned from a Shiv'ah visit to the son of Rabbi Shrem z"l, a
former Lebanese Rabbi who passed away in Panama. The son, Shlomo, is a
neighbor of mine here at Shiloh and I asked him about customs among
Lebanese Jewry and Second Day Yom Tov. He said that while in Beirut,
they considered themselves as in Glaut, in Tzidon (Sidon) they kept the
customs of Eretz - Yisrael. Shlomo himself came to Israel secretly by
escaping to Cyprus just after the Six Days War and was old enought to
recall the situation.
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From: Percy Mett <p.mett@...>
Date: Mon, 12 Jul 1999 13:01:23 +0100
Subject: Moirid Hatol in a Beis Oilom
Zev Sero suggested:
>exist in justice'? On the contrary, under your interpretation
>`morid hatal' is most appropriate in the cemetery, and perhaps we
>should say it there not only in summer but all year round!
This is discussed by the Gesher Hachayim (standard work by
R. Tykotshinski on matters pertaining to death and burial) who concludes
that Moirid Hatol should never be said on entering a Beis Oilom.
However R. Chanoch Padwa shlito, Av Beis Din of London, rules that it
should always be said in this context. (I don't know whether this ruling
is published in his responsa, Cheishev Ho-eifoid, but I heard give this
ruling.)
Perets Mett
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From: Immanuel Burton <iburton@...>
Date: Mon, 12 Jul 1999 13:58:00 +0100
Subject: Observing Traffic Regulations.
I would like to share the following experience with readers of MJ and
invite their comments: I was driving to work one morning last week,
and a fellow motorist had stopped on a doube-red line. (No stopping,
never mind parking, is allowed on double-red lines in London.) Despite
my sounding my horn he refused to budge, so I addressed myself to him and
asked him to move. He would not do so, so seeing that he was wearing a
black yarmulke (and so assuming him to be frum), I asked him where his
"ve'ohavto le'rayacho ko'mocho" was. He said that he had lots of that as
he was waiting for a friend. I asked him if he knew that he wasn't allowed
to stop on a red line, and he said that he did know, thereby admitting that
he was knowingly and deliberately breaking the law. Despite all this, he
kept me waiting until his friend had returned from doing some shopping. I
feel that this incident was made worse by the fact that the shop did have a
driveway onto which he could have reversed and so keep the road clear.
This sort of behaviour (and attitude) with regards to parking is sadly
very common-place in the area where I live and work. On two occasions I
have had to wait until someone who had double-parked came back to their
car, and on neither occasion was the owner apologetic. Indeed, one of them
asked me what my problem was as it was "only a couple of minutes".
How should such behaviour be considered and how, if at all, can it be
justified in the contexts of:
(a) Ve'ohavto le'rayacho ko'mocho (love your neighbour as yourself).
(b) Dinno de'malchusa dinno (the law of the land is the law).
(c) Chillul haShem.
(d) Tisha B'Av, given that the current golus (exile) is on account of
sinnas chinam (groundless hatred).
(e) Stealing time from others.
Does ve'ohavto le'rayacho ko'mocho cover passive thoughtlessness as well as
active inconsideration?
Interestingly enough, while walking down the street towards my car the
other day, I was thinking about how to word this posting when a person
dressed in much the same way as the illegal-parker referred to above pulled
over next to me and offered me a lift!
Immanuel M. Burton | Tel: +44 (0)20-8802 9736 x0250
Systems Administrator | Fax: +44 (0)20-8802 9774
Better Properties Limited |
129 Stamford Hill, London N16 5TW, UK | Email: <iburton@...>
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From: Hadassa Goldsmith <hbgold@...>
Date: Mon, 12 Jul 1999 12:38:46 -0500 (CDT)
Subject: Re: Operation Refuah
In response to Mark Feldman's comments about Operation Refuah.
Thank you for your comments on Operation Refuah. We appreciate your
concerns. In response to your first question as to whether there are more
people who are ill today compared to in previous generations: If you speak
to Bikur Cholim organizations today they will tell you that they are
overwhelmed with the number of cases they are dealing with. We have read
that there are special school social workers who help children deal with the
loss of their classmates. There are school graduations with no music because
more than one graduate is in aveilus (mourning period). Organizations that
help families with ill children are opening up new offices in different
locations to handle the caseload. And even if it were true that the amount
of people who are ill compared to previous generations is not higher, it
does not take away the gravity and tragedy of the situation as it stands
today.
In response to your second point, whether praying for someone else can help
them recover: The goal of Operation Refuah is to promote Ahavas Yisrael
among all Jews in the hope that it will result in blessings for all of Klal
Yisrael. We know what Sinas Chinam has brought us in the past; it would
stand to reason that Ahavas Chinam will bring Klal Yisrael only good things.
The way we treat others is the way Hashem treats us. If we show concern and
compassion for each other, we hope that Hashem will reciprocate in the same
fashion toward us. Part of our project is to agree to receive the name of
someone who is sick and give tzedaka in his or her merit to any
organization. We all give tzedaka for people that we know; this is a higher
level of tzedaka - giving tzedaka in the merit of a Jew whom we do not know.
This is one way to fulfill the mitzvah of V'Ahavta L'Reyacha Kamocha,the
mitzvah considered to be the foundation of our Torah and the focus of Phase
II of Operation Refuah.
So it is the Ahavas Yisrael- the sincere feeling of achdus among all Jews -
generated by the project that will hopefully bring refuah and yeshua to all
Jews in need. It has been noted by many that illness has a way of bonding
Jews together in support and frendship who would never have otherwise
associated with each other other - in hospital corridors, in doctors'
waiting rooms, in special summer camps. Similarly, the Holocaust brought
Jews together from different backgrounds - there were no separate
concentration camps depending on one's affiliation. Many stories are told of
how one Jew helped out another Jew as best as possible under the
circumstances without inquiring as to what kind of Jew one was before the
war.
Do we need tragic circumstances to draw us together? Or can we show Hashem
we are ready and able to demonstrate Ahavas Yisrael without such forces?
If you believe that we are indeed One People with One Heart and One Soul,
then please check our out website at www.sjrassociates.com/orefuah.html or
e-mail us at <OREFUAH@...> to find out how you can help generate Ahavas
Yisrael in your neighborhood and attempt to bring refuah to all the cholim
in our midst. (Our project is supported by Rabbi E.M. Teitz of Elizabeth, NJ
as well as by Rabbi Mordecai Tendler of New York.)
Hadassa Goldsmith
Operation Refuah
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From: MARK FELDMAN <mfeldman@...>
Date: Fri, 9 Jul 1999 17:06:57 -0400
Subject: Re: Operation Refuah
Just to clarify what I wrote based on R. Melech Schachter:
If Hashem *knows* a person's spiritual level and rewards or punishes him
accordingly, the question is why should that person's prayer to Hashem
change Hashem's decree? (According to R. Schachter there is no need to
"tell" Hashem where you're at--He already knows!) The answer suggested
by R. Schachter was that as a result of praying the person himself
changes. As a result, he deserves a different gzar din [decree] from
Hashem.
My question is: that explanation deals with the person himself praying,
not with others praying for him (unless he does tshuvah because he knows
that others are praying for him). It is possible to argue that
metaphysically, person X is changed because person Y has prayed for him
because we are all somehow connected. Perhaps. But this is very
mystical, not rational at all. If you are into mysticism, I have some
other explanations for the efficacy of prayer:
1. A person may be judged as an individual or as part of klal yisrael.
If the person himself does not merit Hashem's help, perhaps as part of
klal yisrael he does. Therefore, when others in klal yisrael,
unbeknownst to person X, pray for him, person X will be judged as part
of a larger kahal.
2. Perhaps R. Schachter's thesis is completely wrong. Perhaps our
treatment by Hashem does not only depend on our spiritual state.
Perhaps He is merciful to us and grants our desires even though we don't
deserve them. Query how this fits into Rav Dessler's Kuntrus Habechirah
(in Michtav Me'eliyahu), where he says that Hashem's treatment of us on
this world is not meant to be "reward" or "punishment" but rather a
reflection of our spiritual state so that He can provide us with the
most appropriate "test" (nisayon) which we can use to increase our
spirituality.
Kol tuv,
Moshe
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From: A k <aronn@...>
Subject: Upsherin
Does anyone know of ANY Gedolim - past or present, that permitted one to
make an Upsherin during the 9 days, if the boy became 3 at that time?
<Aronn@...>
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From: Eli Turkel <turkel@...>
Date: Tue, 13 Jul 1999 09:38:03 -0400 (EDT)
Subject: Yom Tov Sheni
Zvi Weiss presents arguments to show that the second day of yom tov
is not tied to the honor of the land of Israel but is connected with the
continuation of the customs outside of Israel.
Rambam states that hence one should observe one day of yom tov only in
communities where the messengers appeared in Temple days. Nevertheless,
we do not follow this opinion. In practice today one day of yomtov is
observed in the entire modern state of Israel from Eilat to the Golan
heights. Conversely, two days are kept in nearby countries like Lebanon
and Egypt (are there still Jews left there?). Even in pre-state days
two days were kept in Tyre, lebanon and in Alexandria even though they
are not very far from Jerusalem and I assume that the messengers could
reach there within the 14 days.
Thus, in spite of the reasons mentioned in the Gemara practice is to
connect the observence of one/two days of yomtov to the land of Israel
and not to the distance from Jerusalem.
Eli Turkel
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From: Aaron D. Gross <aaron@...>
Date: Mon, 12 Jul 1999 03:32:32 -0700
Subject: RE: Yom Tov Sheni
> From: Gitelle Rapoport <giteller@...>
> Re Tzvi Weiss' interesting remarks on Yom Tov Sheni, just a personal
> observation: The assumption that observant Jews would rather not have
> the extra days of yom tov in galut is not always correct. Personally,
> on the whole I think I would miss them. Sometimes it takes me a while
> to get into the "yom tov mode" emotionally and having that second day
> helps.
Ditto.
Unless the first seder is motzei Shabbos, I am usually so exhausted with
pre-Chag preparations that I rely on the second seder for my personal
enjoyment. Moreover, the second seder is usually more "adult-oriented",
as the children have exhausted most of the questions sent home with them
from school and aren't as interested in repeating them.
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From: Zvi Weiss <weissz@...>
Date: Mon, 12 Jul 1999 18:44:15 -0400 (EDT)
Subject: Re: Yom Tov Sheni
I quite understand that some people may find the "extra" day of Yom Tov
to be of value -- However, I suspect that this is only so because we
have been "conditioned" by our State of Galus and deprivation from the
true Kedushas Ha'Aretz.
--Zvi
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End of Volume 29 Issue 3
