Volume 8 Number 23 Subjects Discussed In This Issue: Bay Area Responders, Moskowitz, Medad, Lasson, and Haramati [Arthur Roth] Calendar algorithms [Mike Gerver] Employment Search in Israel [Jeff Finger] Haifa - apt. and car [Elchonon Rappaport] Sukkah for Sale [Samuel Gamoran] ---------------------------------------------------------------------- From: <rotha@...> (Arthur Roth) Date: Tue, 6 Jul 93 15:54:05 -0500 Subject: Bay Area Responders, Moskowitz, Medad, Lasson, and Haramati 1. Many thanks to all the responders to my request for information on San Francisco/San Jose. I received no fewer than 12 responses (privately and via MJ combined), and the information will be invaluable to me. THANKS!!! 2. Len Moskowitz tells us of a minyan in Teaneck that recites all three paragraphs of shema during birchot hashachar. Len, is this at all times of the year or only at certain times? To my knowledge, this should be done only if the deadline for saying shema will pass before the minyan reaches the regular shema that is part of shacharit. The mitzvah of shema should preferably be done with the usual brachot before and after (which are part of both shacharit and ma'ariv). In cases where a minyan will not reach the brachot on time, it is permissible to fulfill the mitzvah of shema without brachot in order to daven with the minyan. In such a case, the brachot (which are a mitzvah in their own right) are said later, and the shema included with these brachot becomes just Torah learning, since the mitzvah of shema has already been fulfilled. The preference for having the brachot surround the particular shema which fulfills the mitzvah is pretty strong. In fact, in "close" cases where it is doubtful whether or not the minyan will reach shema on time, I have seen some people say all three paragraphs during birchot hashachar with an interesting t'nai (condition): that this recitation be considered a fulfillment of the mitzvah if the minyan reaches shema too late, and that it be considered just plain Torah learning otherwise, so that the mitzvah would be fulfilled later when shema is said with brachot. Needless to say, there are times of the year when the time for shema passes even before birchot hashachar; on those weeks, if an earlier minyan is not an option, shema must be recited even before coming to shul. 3. Yisrael Medad asks about M&M's. About 10 years ago, the Mars company negotiated with the "OU" people for supervision. The negotiations broke down over some problems with one of their OTHER products, but the "OU" people were satisfied that M&M's were OK. Rabbi Alvin Marcus in West Orange, New Jersey, whose father-in-law is a rabbi involved with "OU" kashruth supervision, can fill in more details if anyone is interested. On this basis plus the fact that it would be rare for anything in the production of such a product to change, a number of Orthodox people decided to eat M&M's at least for awhile. However, it would seem foolhardy to rely on this sort of thing without further investigation ten years after the fact. In addition, I heard in April '92 (from someone whose reliability I cannot fully vouch for) that M&M's definitely contained non-kosher ingredients as of that time. 4. Elliott Lasson asks about "al" vs. "le" in brachot. The issue is discussed in Masechet Brachot. Several criteria are proposed, but they all have problems with certain counterexamples. Several commentators in the Talmud seem equally unsuccessful. I once heard a brillaint shiur attributed to the Rav which elegantly resolved the difficulties and really clarified the issue --- but I don't remember the details at this point. Perhaps someone else heard this shiur and can comment. I would like to add something to one of Elliot's examples, though. Specifically, Elliott mentions "al hamilah". However, the wording "al hamilah" applies only when (as in most cases) the mohel acts in behalf of the baby's father (or in behalf of the community in the father's absence) to perform this mitzvah. The Gemara specifically tells us that the father should say "limol" (not "al hamilah") if he does his son's brit milah himself. Many of the attempts to understand the criteria that distinguish "al" from "le" focus on the fact that the language of this bracha changes depending on who says it. 5. Regarding the topic of sheva merachef, thanks to Raz Haramati for reminding me of the name of the term "t'nua kalah", which I had forgotten. (In my posting on this topic, I called it an "intermediate" vowel.) I agree with Raz, as I originally stated, that the "sheva merachef" concept is more widely accepted than the "t'nua kalah" and that the majority of grammarians regard the second sheva as a sheva nach. However, I do not accept his contention that regarding the sheva as na would be inconsistent because of an unaccented open syllable with a short vowel (t'nua k'tanah). Any word with a sheva na has more "sounds" (i.e., syllables in the English sense) than "syllables" (in the traditional Hebrew grammar sense). For example, "sha-meru" has three sounds, but two syllables, since the two sounds me-ru are defined to be just one syllable, since they contain just one vowel (plus one sheva). Thus, one could define a t'nua kalah to behave like a sheva in this sense (which is consistent with its origin), i.e., that it does NOT create a separate syllable even though it makes a sound and looks like a vowel. Once we allow words with more sounds than syllables (which all grammarians do) then it is not inconsistent to argue that a word like "bifenei" may be regarded as having only one syllable (and three sounds). This allows pronunciation with a sheva na without creating the inconsistency that Raz alludes to, and it also eliminates the clumsy property of the t'nua kalah that he alludes to, namely that it must be defined to affect the "beged kefet" letter following the next sheva. In effect, the word begins with two items that are STRUCTURALLY sheva'im and treated as closely as possible to sheva'im without writing them both as sheva'im (or chatafim). Again, I fully acknowledge that I'm in a small minority here --- but my posiiton, which seems more sensible to me for reasons stated earlier, is still internally consistent. ---------------------------------------------------------------------- From: <GERVER@...> (Mike Gerver) Date: Wed, 7 Jul 1993 1:09:45 -0400 (EDT) Subject: Calendar algorithms Warren Burstein, in v7n75, asks someone to submit the algorithms for conversion between the Hebrew and Gregorian calendars, and for finding sunrise, sunset, beginning and end of twilight, etc. I will give here all of the information needed for calendar conversions, and b'li neder, some day when I have the time, if no one else does it first, I'll give the algorithms for finding sunrise, sunset, etc. The Hebrew lunar calendar is based on two ratios: 1) the length of the tropic year in synodic months, which is assumed to be 235/19, and 2) the length of the synodic month in days, which is assumed to be 29 days, 12 hours, 44 minutes, and 1 chelek (where a chelek is 1/18 of a minute, or 3 1/3 seconds). Both these figures are taken from Greek astronomy, and the latter figure was extremely accurate when it was first calculated by Hipparchus, by measuring the time between two lunar eclipses hundreds of years apart, making use of Babylonian records. Even today it is off by less than 1 second, due to the slowing down of the earth's rotation rate caused by tidal drag, so new moons still occur very close to Rosh Chodesh. The figure of 235/19 for the ratio of the tropic year to the synodic month is less accurate, being off by 1 day about every 216 years, and it is because of this inaccuracy that Pesach is drifting slowly into the summer, as mentioned by Morris Podolak in v7n83. (Contrary to what Morris said, this drift has nothing to do with the drift of tekufat Tishrei, which is due to the difference between the Hebrew solar calendar, essentially the Julian calendar, and the Gregorian calendar.) Chazal were aware of this drift, but assumed that Moshiach would come before it got too serious. I will describe here how to find the number of days between any Hebrew date and Rosh Hashanah for the Hebrew year zero. Knowing that, it is straightforward, if tedious, to find the Gregorian date, or Julian date. The Julian calendar, which was in use until 1572 C.E., is the familiar one which has 365 days a year and adds a 366th day, Feb. 29, on years divisible by four. The Gregorian calendar started out in 1572 C.E. by pushing the Julian date ahead by 10 days, and thereafter eliminated leap years on years divisible by 100 but not by 400. The first step in finding on what day a Hebrew date occurs is to find the molad (mean new moon) for Tishrei of that year. In the Hebrew year zero, the molad of Tishrei occurred on a Monday at 5 hours, 11 minutes and 6 chelakim, on October 6, 3761 B.C.E. of the Julian calendar (don't forget that there was no year zero C.E.). You can think of this as 5 hours, 11 minutes, and 6 chelakim after sunset if you want, although it doesn't really matter. To find the molad of Tishrei for any succeeding year, first find the molad of Tishrei for the beginning of that 19 year cycle. This is done by adding 235 times the synodic month (i.e. 29 days, 12 hours, 44 minutes, and 1 chelek) for each 19 years. Then figure out how many months there are from the beginning of the 19 year cycle to the beginning of the year in question. This is done by taking 12 times the number of non-leap years, plus 13 times the number of leap years (when Adar Sheni is added). Leap years occur on the 3rd, 6th, 8th, 11th, 14th, 14th, and 19th years of the 19 year cycle. Adding the number of months times the length of a synodic month to the molad of Tishrei at the beginning of the cycle gives us the time of the molad of Tishrei for the desired year. The next step is to determine whether Rosh Hashanah falls on the day of the molad or is postponed that year. Rosh Hashanah is postponed at least to the next day if the molad occurs later in the day than 18 hours. It is also postponed, an additional day if necessary, if it would otherwise fall on Sunday, Wednesday or Friday. Also, Rosh Hashanah is postponed to Thursday if the molad of Tishrei falls later than 9 hours, 11 minutes, and 6 chelakim on a Tuesday, during a non-leap year, and it is postponed to Tuesday if the molad of Tishrei falls later than 15 hours, 32 minutes, 13 chelakim on Monday during a leap year. (The reason for these odd rules is to make sure that the number of days from one Rosh Hashana to the next is always within one day of 354 days for a non-leap year, and within one day of 384 days for a leap year.) The same procedure should be used to find the day of Rosh Hashanah on the following year. If the two dates differ by 354 days (383 days for a leap year), then the year is kesedra, if they differ by one day less then the year is chasara, and if they differ by one day more then the year is shlema. In a kesedra year, the months alternate having 30 and 29 days, starting with 30 days for Tishrei, except that Adar Rishon has 30 days in a leap year. In a chasara year, Kislev has only 29 days, and in a shlema year, Cheshvan has 30 days. This allows you to find the number of days between Rosh Hashana of Hebrew year zero (October 6, 3761 B.C.E. of the Julian calendar) and any Hebrew date, and using this information you can find the Julian date, and hence the Gregorian date. The above should be enough information to write a calendar program. For more details, including the Hebrew terms for all these things, and the shortcuts used when doing calculations by hand, see Chapter XVII of "Rabbinical Mathematics and Astronomy" by W. M. Feldman, third edition, Sepher-Hermon Press, 1978. Mike Gerver, <gerver@...> ---------------------------------------------------------------------- From: <jfinger@...> (Jeff Finger) Date: Tue, 6 Jul 93 11:32:29 -0400 Subject: Employment Search in Israel There is a mailing list called "Computer Jobs in Israel." To subscribe: mail to: <listserv@...> message: sub cji Your Name Here They have a Frequently Asked Questions document called CJIFAQ you can get from them. It's about 600 lines, so it probably does not make sense to post it here. I have forwarded it to Aryeh Koenigsberg. -- Itzhak Finger -- ---------------------------------------------------------------------- From: <rallan@...> (Elchonon Rappaport) Date: Tue, 6 Jul 93 11:54:48 -0400 Subject: Haifa - apt. and car We will i"yh be moving to Israel this August for what we hope will be a permanent stay. We are looking to rent a 2-3 bedroom furnished apt. in an observant section of Haifa. (Anyone living on a religious yishuv within commuting distance of Haifa please feel free to chime in here.) We are also looking to buy a reliable used car to drive for a year or two until we decide what to buy as our "zechuyot" car. I'll be hanging on to this id until the bitter end, so feel free to respond to me here. Elchonon Rappaport ---------------------------------------------------------------------- From: <shg@...> (Samuel Gamoran) Date: Tue, 6 Jul 93 08:58:21 -0400 Subject: Sukkah for Sale I forgot to put this on my list of things for sale - Sukkah - wood paneling 6x8ft.x8ft. high bamboo s'chach Includes light, extension cord, window with screen and glass + some decorations. You can build it (as I did last year for a shalom zachar) with only 3 walls propped against a house and almost double the seating area. $100 - the bamboo alone is worth the price Free delivery in the Highland Park area (you come over and help me get it on the roofrack of my Voyager). Sam Gamoran <shg@...> 908-545-6910 (home) 908-699-5218 (work) ----------------------------------------------------------------------
End of Volume 8 Issue 23