Volume 59 Number 45
Produced: Sun, 03 Oct 2010 01:31:33 EDT
Subjects Discussed In This Issue:
Birkat Kohanim
[Menashe Elyashiv]
Carrying on Yom Tov (not Shabbos) (2)
[Menashe Elyashiv Martin Stern]
Four Types of Idolatry (Was "Entering a church")
[Russell J Hendel]
Lo Yishama al Picha (It shall not be heard through you) (3)
[Jeanette Friedman Ira L. Jacobson Michael Engel]
Open wound vs. mikvah question
[Anonymous]
Rosh Chodesh Cheshvan at Tel Shiloh
[Batya Medad]
Shower on second day yom tov (6)
[Carl Singer Leah S.R. Gordon Joel Rich Ben Katz Akiva Miller Steven Oppenheimer]
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From: Menashe Elyashiv <Menashe.Elyashiv@...>
Date: Fri, Oct 1,2010 at 03:01 AM
Subject: Birkat Kohanim
What about Birkat Kohanim at Musaf of Simhat Tora? In Israel, most do it,
warning the Kohanim not to drink (wine) before Musaf. Also, the very early
minyanim do not have a kiddush break. Sefaradim have hakafot after Musaf &
kiddush. Out side of Israel - there are various opinions.
Last year, in Belz, Birkat Kohanim was not done in Musaf. No, not Simhat
Tora. On Rosh Hashana, the sun set before they finished Musaf
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From: Menashe Elyashiv <Menashe.Elyashiv@...>
Date: Tue, Sep 28,2010 at 09:01 AM
Subject: Carrying on Yom Tov (not Shabbos)
In MJ 59#44 Carl wrote:
> In a previous post (MJ 59#38) I addressed wearing Kittle & Tallis
> to/from Shul on Yom Kippur.
> In the same vein I now see some of my neighbors wearing (as opposed to
> carrying) their tallis to shul on Yom Tov (while carrying their arba
> minim).
And I see those that wear the Tallit home on Hol Hamoad (!!), stopping in
the mini market to shop on the way home It seems that even on Shabbat they
do not know the true reason for wearing ther Tallit on Shabbat, most of them
having lived in a city with an eruv all their lives.
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From: Martin Stern <md.stern@...>
Date: Sat, Oct 2,2010 at 05:01 PM
Subject: Carrying on Yom Tov (not Shabbos)
Carl Singer <carl.singer@...> wrote (MJ 59#44):
> I now see some of my neighbors wearing (as opposed to carrying) their tallis
> to shul on Yom Tov (while carrying their arba minim).
> ...
> Is it yuhara to wear one's tallis to / from shul when it's not Shabbos (or
> Yom Kippur) ?
I think Carl is reading too much into this practice. Probably people are
wearing rather than carrying them either out of habit or because it is more
convenient. This certainly would be the case when coming home since one is
already wearing one's tallit and it is hardly worth taking it off and
carrying it if one has to carry the arba minim as well.
There may, however, be some halachic basis for this phenomenon. Though one
can carry on Yom Tov, this is only for some purpose related to that day and
not as a preparation (hachanah) for the next day.
Therefore carrying home one's arba minim might be permissible because they
might need to be stored in the correct manner to avoid damage and this might
not be available in shul. Also one might wish to offer them to someone else
who has not yet had the opportunity to perform the mitsvah.
Neither of these considerations would apply to the tallit; the only reason
one might have for taking it home is that one has nowhere safe to leave it
in shul. Since one is already wearing it, it is hardly worth the extra bother
(tircha yeteira) of taking it off and carrying it if one has to carry the arba
minim as well.
Martin Stern
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From: Russell J Hendel <rjhendel@...>
Date: Sat, Oct 2,2010 at 10:01 PM
Subject: Four Types of Idolatry (Was "Entering a church")
Hi
My purpose is this posting is to give an account of the collective biblical
passages on idolatry (My purpose is not to decide Jewish law though this posting
raises interesting issues on how certain Rishonim would interpret certain
biblical passages).
It turns out that the Bible speaks about 4 types of idolatry which I will call:
Idolatry of the masses, plant idolatry, prophetic-sexual idolatry, and
prophetic-leadership idolatry. The Bible explicitly discusses "partnership"
(shituf) in its prohibitions.
Some of my exposition will use symbolic methods or midrashim but I believe this
sound and I believe there are four distinct types of idolatry mentioned in the
Bible. They are characterized as the worship of "stones", "flourishing trees",
"animal fire visions", "prophets, leaders and angels (gods from earth and gods
from heaven").
Let me briefly discuss each of these idolatries, explain what the goal of the
sinners are, and why the Torah considered it such a horrible sin.
Prophetic Sexual Idolatry
This consists of worship of prophetic images. For example Ezekiel saw his famous
prophetic chariot vision with oxen. There is one Talmudic opinion that the
golden calf was an image of this ox. That is, the people weren't being stupid
and worshiping an ox but rather they used the ox which occurred in prophetic
visions as a means of worshipping the Deity. There is a further hint of this at
the end of Jethro: "Dont make WITH ME ...gods of Gold don't make for yourself."
Rashi, commenting on the strange prepositionial phrase "WITH ME", mentions the
idea of partnership "Don't make images of the beings with Me on high." Here
"gold" is the color of fire and "gods of gold" would be images seen in the
prophetic fire visions (Such as the ox of Ezekiel).
The commentators who analyzed the golden calf (and who all had to deal with the
question: What were intelligent people doing worshipping idols after
experiencing revelation) mention two ideas to explain why idolatry was practiced
right after revelation
- the idolatrous image was a replica of fire visions (gold gods = fire gods)
- the idolatrous image was interpreted sexually.
The Midrashim explicitly state "They worshipped the golden calf because of the
frivolity associated with it." This frivolity is indicated by the intensive form
(Piel) of the word "to play" occuring in Ex 32 indicating "bullish behavior."
The people interpreted the ox as an invitation to have parties, act bullish etc.
It is no coincidence that the midrashim see Chur's murder as part of this
bullishness.
The problem with prophetic-sexual idolatry is clear: A Divine lofty idea is
interpreted physically and this leads to partying aggression and ultimately
sexual misconduct and murders. After all if "bullishness" is done in the name of
God why should we stop EVEN if someone is killed.
Idolatry of the Masses
Perhaps this is indicated by the worship of "stones" It is also indicated by the
duality "gods on earth or gods in heaven" It is unlike the prophetic-sexual
idolatry; after a while the "masses" simply imitate what they have taught. They
are told to worship stone images of oxen (or whatever) and do so.
Rambam possibly describes this (Idolatry 1:1). If we interpret Rambam's
reference to "stars" as "prophetic heavenly fire visions" then the Rambam is in
effect saying that idolatry STARTS out with symbols commemorating certain
visions but after a while degenerates into the masses following what they have
been taught and worshipping stones.
The problem with idolatry of the masses is that if people believe these to be
gods they are willing to fight and kill for them (as has happend in history)
Note: Of the four idolatries I mentioned only "idolatry of the masses" can be
characterized as "stupid" "without reason." All other idolatries have reasonable
motives (but are prohibited).
Plant Idolatry
This typically takes the form of the FLOURISHING TREE (Ashayrah). My own opinion
is that these are phallic symbols. The symbols and images are created and
worshiped with the hope of creating virility symbolized by flourishing upright
trees.
Of course there is nothing wrong with a married couple or even a society having
symbols that encourage certain types of physical relationships. The prohibition
starts when worship and prayer become associated with them. One then makes a
religion out of certain physical relationships. This leads to abuse of people
who are not living up to expectations. The truth is that physical relationships
vary in form (while religion is suppose to be eternal). For this reason the two
should not be mixed up.
Note especially that the Flourishing tree temples typically had female
priestesses whose job was to "instruct" followers on the way of god which meant
having sex with them and teaching them things. The idea that idolatry and
physical relationship were bound together in ancient religions is well known.
Prophetic Leadership Idolatry
This goes back to the verse at the end of Jethro "Dont make WITH me...Gods of
Gold (fire gods) Gods of Silver....dont make for yourself" The General - Detail
- General form of the verse (Dont make --- gold silver -- Dont make) includes
represenations of anything spiritual.
So for example: If we were to make a represenation of Moses, or if Christians
make a representation of their leader as deity, or if certain Chasidic sects
refer to their rebbe as "the creator" or any such deification (use of words like
creator or acts like praying) -- all these are prophetic leadership Idolatry.
Several points should be made. It doesn't matter if the person worshipped is an
actual angel, prophet, Keruv, or if the person is simply a philosopher Or even
if the entity worshipped is a type of angel that is non-human such as Keruvim.
All of these are classified as Leadership-Prophetic Idolatry (by which I mean
Leadership EVEN if connected with Prophecy) idolatry.
Second: Unlike the other idolatries there is no connection with sex. It is a
mistake to attack Christianity or the possible idolatry in certain sects as
something that would lead to sexual immorality. In fact Rambam (end of "Kings")
points out that Christian idolatry has replaced the other sexual idolatries and
"who can understand the ways of God but this appears as an improvement
(paraphrased from the Rambam)"
Why then does the Torah prohibit this? Because it is fundamental to Judaism to
believe that each person and each soul is "hewn" from above and reflects a
unique aspect of divinity. By having a leader as intermediary, restriction is
placed on future souls...they must first pass the OK of the leader.
The greatest statement of freedom - the right of each individual to achieve
their own uniqueness before God - is assured by the lack of WORSHIP of any
entity associated with leadership even if that entity has certain Divine
characteristics such as being a prophet or angel.
I might at this point mention my own custom (which several other people also
have) of not saying the prayer during the Ne'ilah service "Angels of
Mercy....bring our prayers before God...." I consider this outright idolatry. It
is Prophetic-Leadership Idolatry. In this case we are Praying to the angels of
mercy who PARTNER with God. This is wrong because if I really believe I am a
unique soul and that Yom Kippur brings atonement for my sins then I should be
able to approach God directly. If I can't approach God directly then I am
denying my ability to become a unique soul hewn from above and this is the sin
of idolatry. Judaim wants everyone believing they have the capacity to achieve
the fullest possible development of their soul.
(To the extent that philosophical insights and Biblical exegesis enter into
decisions of law it would appear to me that the obligation for every human to
see themselves as having the potential to uniquely serve God applies equally to
Jews and non-Jews. I cannot fathom any physical reason why PARTNERSHIP should be
allowed for non-Jews as it in effect demeans them to vassals of the partner
worshipped. Again: These comments are Biblical - philosophical...but they are
legitimate comments).
I am aware that the remarks above are sketchy and philosophic. However as I
showed I believe them grounded (or hinted at) in the biblical verses and I
believe them consistent with the Jewish world view. Certainly more can be said
in defense of each one and perhaps further discussion will elucidate this.
Respectfully
Russell Jay Hendel; Phd ASA http://www.Rashiyomi.com/
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From: Jeanette Friedman <FriedmanJ@...>
Date: Tue, Sep 28,2010 at 03:01 AM
Subject: Lo Yishama al Picha (It shall not be heard through you)
Yechiel Conway wrote (MJ 59#44):
> I have wondered for a long time whether using the English names of the
> days of the week is a violation of the prohibition of lo yishama al picha
> (the names of other deities shall not be heard through you).
Can anyone think of yet another innovative way to make the goyim hate us
more than they already do? This one is a good start: "We can't say the
names of the days of the week and months anymore, sorry, because G-d said we
can't."
We function in a world where most people are not even aware of the roots
of the names of the days of the week. But if you want to invent a whole new
way of describing that for America, because you have decided that saying
the names of the days of the week is a sin, (tell that one to the goyim) or
if you want to event a terrific new chumrah (so the obsessive compulsive
non-thinking Jews among us will have one more thing to make them crazy), then
go right ahead.
I, for one, will stick with Sunday, Monday, Tuesday, Wednesday, Thursday,
Friday and Saturday, unless I am speaking Hebrew or referring to Erev
Shabbos, Erev Yom Tov or Shabbos and Yom Tov and Motzoei Shabbos, depending on
who I am talking to.
----------------------------------------------------------------------
From: Ira L. Jacobson <laser@...>
Date: Tue, Sep 28,2010 at 04:01 AM
Subject: Lo Yishama al Picha (It shall not be heard through you)
Yechiel Conway stated the following (MJ 59#44):
> I have wondered for a long time whether using the English names of
> the days of the week is a violation of the prohibition of lo yishama
> al picha (the names of other deities shall not be heard through you).
The question is even more serious, perhaps, when we ask about using
the Babylonian names of the "Hebrew" months, based on the names of
the Babylonian gods.
~=~=~=~=~=~=~=~=
IRA L. JACOBSON
=~=~=~=~=~=~=~=~
mailto:<laser@...>
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From: Michael Engel <michael11694@...>
Date: Tue, Sep 28,2010 at 03:01 PM
Subject: Lo Yishama al Picha (It shall not be heard through you)
Yechiel Conway <jeremy.conway@...> wrote (MJ 59#44):
> I have wondered for a long time whether using the English names of the days
> of the week is a violation of the prohibition of lo yishama al picha (the
> names of other deities shall not be heard through you).
I imagine that someone has been wondering for an even longer time how Tammuz,
the name of the fourth Hebrew month, and named for the Babylonian deity, has
somehow slipped through to our calendar. Can someone elucidate?
Michael
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From: Anonymous
Date: Tue, Sep 28,2010 at 12:01 PM
Subject: Open wound vs. mikvah question
I recently had a surgery on my leg with a large slow-healing wound. The
recovery could have taken several different courses, and some of the
possibilities made me wonder what someone would do in a mikvah situation.
If a woman has a wound that is so deep as to require gauze packing, and this
lasts for several months ongoing, is she out of luck wrt mikvah attendance?
Assume it is the type of open wound that medically precludes uncovered
immersing in water (much less shared water), though showering is permitted.
There are several possibilities and none seems
medically/religiously/maritally advisable:
1. Put tegaderm over the wound and attend mikvah (ok medically, but
religiously?)
2. Leave wound uncovered and attend mikvah (ok religiously perhaps, but
definitely serious infection risk medically)
3. Keep wound well-cared-for and skip mikvah and don't engage in contact
with husband (????)
4. Keep wound well-cared-for and skip mikvah and do engage in contact with
husband, within limits (????)
5. Sterilize large tub and add boiled rain-water somehow to make a totally
sterile mikvah, and use uncovered (????)
Any thoughts?
--Anonymous
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From: Batya Medad <ybmedad@...>
Date: Wed, Sep 29,2010 at 02:01 AM
Subject: Rosh Chodesh Cheshvan at Tel Shiloh
Rosh Chodesh Cheshvan Women's Prayers at Tel Shiloh
Friday, October 8, 2010 at 9:30am
For more information please contact me.
Batya
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From: Carl Singer <carl.singer@...>
Date: Tue, Sep 28,2010 at 07:01 AM
Subject: Shower on second day yom tov
Orrin Tilevitz (MJ 59#44) asks:
> Short of making aliya and in the absence of a 37C+-type heat wave, are
> there any authorities or circumstances permitting someone who is not ill
> to take a hot or warm shower on the second day of yom tov with water that
> has been heated on yom tov? An "istinis" [one who is fussy], perhaps? What
> if it's been heated on the second day of yom tov? Would it help if the
> second day of yom tov were also erev Shabbat?
I believe this really a two-part question:
1 - as asked, may one shower (stam)
Perhaps someone (not me) could answer this in isolation (neglecting part 2)
- the historic precedence is established with hot springs (naturally heated
water.)
2 - (with) water heated on Yom Tov
In partial response to the 2nd part -- some time ago there were many
discussions in MJ re: household water heaters. It seems that most (even gas
hot water heaters) involve some electrical activity (a sense switch which in
turn controls the heating element.)
I've seen a Shabbos hot water heater advertised, but do not know of its
particulars.
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From: Leah S.R. Gordon <leah@...>
Date: Tue, Sep 28,2010 at 11:01 AM
Subject: Shower on second day yom tov
It was my impression that showering on chag is not a halakhic problem,
providing one avoids things like sponges, squeezing, total immersion,
certain solid soaps, and so forth. The water heating, at any rate, is
allowed because cooking is allowed. Or so I was taught. Perhaps it depends
on the type of water heater. At any rate, perhaps 2nd day is even more
lenient..?
--Leah
p.s. No modern person should be asked IMHO to go 72+ hours without washing.
If that makes us all istinises, so be it.
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From: Joel Rich <JRich@...>
Date: Tue, Sep 28,2010 at 12:01 PM
Subject: Shower on second day yom tov
Orrin Tilevitz asks (MJ 59#44):
> Short of making aliya and in the absence of a 37C+-type heat wave, are there
> any authorities or circumstances permitting someone who is not ill to take a
> hot or warm shower on the second day of yom tov with water that has been
> heated on yom tov? An "istinis" [one who is fussy], perhaps? What if it's
> been heated on the second day of yom tov? Would it help if the second day
> of yom tov were also erev Shabbat?
Short answer - Yes
Longer answer (13 minutes worth):
http://download.yutorah.org/2010/1109/749147/Ten%20Minute%20Halacha%20-%20Showering%20on%20Yom%20Tov.MP3
GT
Joel Rich
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From: Ben Katz <BKatz@...>
Date: Tue, Sep 28,2010 at 06:01 PM
Subject: Shower on second day yom tov
Orrin Tilevitz <tilevitzo@...> wrote (MJ 59#44):
> Short of making aliya and in the absence of a 37C+-type heat wave, are there
> any authorities or circumstances permitting someone who is not ill to take a
> hot or warm shower on the second day of yom tov with water that has been heated
> on yom tov? An "istinis" [one who is fussy], perhaps? What if it's been heated
> on the second day of yom tov? Would it help if the second day of yom tov were
> also erev Shabbat?
Here I am going to get myself in trouble again (so what else is new?).
I have difficulty understanding why showering would not be allowed on either day
of yom tov. Cooking is permitted, so there should not be as much of an issue
with heating up the water, and Chassidim, often go to the mikvah Shabbat morning
after marital relations Friday night, so the whole drying issue/wringing out the
towel (which I know is brought in the Gemara as a reason not to shower on
Shabbat) seems not to be universally followed either.
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From: Akiva Miller <kennethgmiller@...>
Date: Wed, Sep 29,2010 at 12:01 PM
Subject: Shower on second day yom tov
Orrin Tilevitz (MJ 59:44) asked:
> ... are there any authorities or circumstances permitting someone who is not
> ill to take a hot or warm shower on the second day of yom tov with water
> that has been heated on yom tov? ...
There are ways, but it is complicated. See, for example, Shemiras Shabbos
K'Hilchasa 14:7 and 14:20. I also found a lot of information just be googling
the words: yom tov showering
Akiva Miller
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From: Steven Oppenheimer <steven.oppenheimer@...>
Date: Wed, Sep 29,2010 at 12:01 PM
Subject: Shower on second day yom tov
See the lenient position of the Chicago Rabbinical Council (CRC). Rabbi G.
Schwartz is the posek for the CRC and also for the RCA.
http://www.crcweb.org/ask_rav/bathing_yomtov.php
<http://www.crcweb.org/ask_rav/bathing_yomtov.php>
See also the article by Rabbi M. Broyde in The Journal of Halacha and
Contemporary Society for a detailed analysis.
The question does revolve around the issue of Shaveh LeChol Nefesh. In
modern American society and in the observant Jewish community, people
normally bathe every day. In some circles, this might not be true and so
you should check with your rabbi.
There is also the issue of Gezeirat HaBalanim (the bathhouse attendants were
suspected of heating water on Shabbat). Some poskim permit using lukewarm
water on Yom Tov for showering.
See the following for a review of this:
http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html
Another option, which might be acceptable to a wider circle of poskim is
showering with cold water. In Miami Beach, where I live, there is no such thing
as very cold water from the tap - so not so much of a problem as far as comfort.
However, New York where I grew up, and Cleveland where I lived, cold water from
the tap can be freezing and so this is not for the faint of heart.
(How that would square with Itztanis (delicate individuals) is an interesting
question.
Mo'adim LeSimcha!
--
Steven Oppenheimer, D.M.D.
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End of Volume 59 Issue 45
