Volume 41 Number 15 Produced: Sun Nov 9 15:44:40 US/Eastern 2003 Subjects Discussed In This Issue: Baby Formula updates, NOT poisoned (3) [Josh Backon, Batya Medad, Shayna Kravetz] The Blessing Of "Who Has Not Made Me A Gentile" [Anonymous] Children in Shul (Go Home) [Yisrael Medad] Using water on Shabbat (2) [Hillel (Sabba) Markowitz, Hillel (Sabba) Markowitz] ---------------------------------------------------------------------- From: <BACKON@...> (Josh Backon) Date: Sun, 9 Nov 2003 21:22 +0200 Subject: Re: Baby Formula updates, NOT poisoned The REMEDIA soy based baby formula was not poisoned. The official line from the Ministry of Health is that the manufacturer in Germany left out thiamine in the formula. I won't repeat here what I told 2 top officials at the Ministry: you'll have to rewrite all the textbooks on beriberi (thiamine deficiency) since only 15 infants out of a few thousand were hospitalized. Experts here are considering a rare (Jewish) genetic effect (MLL gene) on susceptibility to topoisomerase inhibitors (found in soybeans). BTW Friday night ambulances driven by gentiles were broadcasting the warning message (to immediately stop using the baby formula) to Charedi neighborhoods in Jerusalem and Bnei Brak. Dr. Josh Backon Hebrew University Faculty of Medicine <backon@...> ---------------------------------------------------------------------- From: Batya Medad <ybmedad@...> Date: Sun, 09 Nov 2003 21:48:18 +0200 Subject: Re: Baby Formula updates, NOT poisoned It's not from Israel; it's from Germany and sold in Israel and maybe other places. In the end it was discovered that it's not "poison" in the classic sense, just severely unhealthy, lacking essential vitamins for proper nutritional development. The sick and dead babies suffered severe malnutrition. (An probably many others less severely.) This formula is strictly parve and popular with the religious and chareidi communities, not only for babies unable to digest lactose in cow's milk, but also for the convenience of the parve and the absence of milk products which may be chalav akum (non-chalav yisrael). That's where we get into the halachik aspect. The soy products are very far from animal milk, human, cow, goat, etc. It's sometimes necessary for babies who are allergic to animal milk to drink something totally artificial and inferior, but why give a baby inferior milk, just to keep the bottles parve? Or isn't it pikuach nefesh to allow non-chalav yisrael milk powder to an infant if it'll make him healthier, and what about encouraging longer breast-feeding? If a widow with an infant isn't allowed to marry until her baby reaches a certain age, doesn't that mean that birth control should be used until a baby reaches that age? Many halachik authorities permit it; maybe they should recommend and encourage it. Batya ---------------------------------------------------------------------- From: Shayna Kravetz <skravetz@...> Date: Sun, 9 Nov 2003 15:03:46 -0400 Subject: Baby Formula updates, NOT poisoned Yes, there is a serious problem but this is a terribly misleading post! The formula has not, chas v'shalom, been poisoned and this rumour will do terrible damage to the company. There is a problem with one type of Remedia product--the soya-based formula--a kosher version manufactured at one plant in *Germany* for the Israeli market. It does not contain the necessary vitamin B1, even though it's listed as an ingredient. The absence of B1 can cause brain damage or even death (God forbid) and so the product has been recalled. But it has not been poisoned. There is no suggestion that anyone has set out deliberately to harm children or to sabotage an Israeli industry. I think that this is a very important difference. A complete report can be found at http://www.haaretzdaily.com/hasen/spages/358443.html God willing, Klal Yisrael's children should stay safe and healthy. Kol tuv Shayna in Toronto ---------------------------------------------------------------------- From: Anonymous Date: Fri, 7 Nov 2003 11:05:06 Subject: Re: The Blessing Of "Who Has Not Made Me A Gentile" Akiva Miller wrote: >The halacha is quite explicit that a convert does NOT say "Who has not >made me a gentile". > >After the Shulchan Aruch (Rav Yosef Karo) list the three "Who has not >made me" brachos (Orach Chayim 46:4), the Rama notes: "And even a >convert can say these brachos, except for 'shelo asani akum', because he >*was* an akum at the beginning." >.... >The Mishna Brurah (46:18) comments: "In other words, he should say >'she'asani ger' (Who has made me a convert), because it (conversion) can >be called 'making', as it is written (Gen. 12:5) 'the souls which they >*made* in Charan'. Others disagree on this (and say that the bracha must >be skipped entirely -A.M.), and their reason is that it is not relevant >to say 'Who has made me', because the conversion would not have happened >if not for his own good choice of the Jewish religion." These statements are in contrast to the position of the Rambam in his teshuva to Ovadia the convert, in which he explicitly states (based on the Yerushalmi) that a convert should not change the words of tefilot: "in the same way that every Jew by birth says his blessings and prayers, you too shall bless and pray, whether you are alone or pray in the congregation." The positition of the Rambam is consistent with the psak that I received with regard to "shelo asani goy" and I know other gerim who received a similar psak. What is going on here theologically? It is that the convert, upon his or her acceptance into klal yisrael, is considered as if he or she has been a member of the nation forever. In the words of Rav Aharon Lichtenstein: "in the aftermath of his admission into knesset yisrael, the ger identifies with its past, with its triumphs as well as failures, no less than he does with the present; with eschatological vision as with current vibrant reality. The ger is born both as a servant of G-d and as a citizen of the nation . . . " Moreover, the comment of the gemarra in Yevamot that a ger is like a newborn is not aggada - it is halacha. The convert is newly born into yehadut - and in that sense it is completely appropriate for the ger to recite "shelo asani goy" because, indeed, the ger has been reborn and has been newly created, not as a gentile but as a Jew. ---------------------------------------------------------------------- From: Yisrael Medad <ybmedad@...> Date: Fri, 07 Nov 2003 14:04:11 +0200 Subject: Children in Shul (Go Home) Picking up two threads from Rhonda Stein's posting: a) in my schule there is a family with a child suffering Down's Syndrome and somehow, must of what she does in the way of noise and disturbance is, for the most part, if not always, overlooked. In other words, the physical and psychological situation is well understood by the congregants and a lot of leeway is given, although to a certain extent. I guess, then, that the very low tolerance for the other children is predicated on the assumption that they can be taught to be better behaved by their parents. Again, I repeat an earlier remark: the parents bear the responsibility and the children should be treated with sensitivity unless, of course, they've just thrown candy at the Rav. b) I have little sympathy for those men who, on holidays and Shabbat and especially the High Holy Days, daven at a vatikin minyan then go home to sleep, still leaving their wives with the problem of what to do with the kids and those who are old enough and wander into the schule unattended is really an irritant of the parent. Yisrael Medad ---------------------------------------------------------------------- From: Hillel (Sabba) Markowitz <hsabbam@...> Date: Tue, 4 Nov 2003 16:34:08 -0500 Subject: RE: Using water on Shabbat >From: David Maslow <maslowd@...> >Ari Trachtenberg (vol 40, issue 99) raises some questions on the use of >"city water" on Shabbat. > >I have often wondered about the transfer of "waste liquids" from homes >to the public water system on Shabbat. Surely that is transfer from a >private domain to a public one that may, ultimately, be many miles and >even governmental units away. I would say this is not a problem as one is not carrying from rshus to rshus. The prohibition involves lifting an object in on rshus (domain), carrying it into a different domain, and setting it down. In the case of the water, one is not doing that. Thus it is not prohibited. Another example would be dropping a ball on the floor and having it roll out into the street. One has not violatied "carrying" at all. Hillel (Sabba) Markowitz - <sabbahillel@...> ---------------------------------------------------------------------- From: Hillel (Sabba) Markowitz <hsabbam@...> Date: Wed, 5 Nov 2003 09:08:44 -0500 Subject: RE: Using water on Shabbat >===== Original Message From "Maslow, David (NIH/NCI)" >Thank you for answering my query. To further your analogy, if I threw the >ball out the door, would it not be "carrying?" By flushing the toilet I am >forcing water out of my house into the public sewer system. I read in a >Journal of Halacha and Social Responsibility article a while back that >because the water flows underground it is not a problem. Seems like a >halacha (wisely) developed to meet the reality and need. I don't think it would necessarilly be called carrying. As I recall from a shiur in shul, the issur requires 1. Lifting the object in Reshus Hayachid/Reshus Harabim 2. Transporting it (four amos) into the other reshus 3. Putting it down in the new reshus. If the throwing of the ball so it lands in the reshus harabim is called "putting it down", then perhaps. IIRC the mishna in Shabbos deal with two people, one inside and one outside and discusses which one (if either) has violated the prohibition if one hands something to the other. Part of the shiur involved what do you do if you are walking and realize that you have keys in your pocket. I think that one piece of advice was to go back into the house *without stopping at all* so that you would not have violated (according to the Torah) carrying. This is from memory only, so I would need to check with the rabbi for details. However, from what I understand, I think that the flowing underground may only be a matter of the definition of reshus harabim. I think that even if the water flowed into reshus harabim, it would not violate "carrying". Hillel (Sabba) Markowitz - <sabbahillel@...> ----------------------------------------------------------------------
End of Volume 41 Issue 15