Volume 15 Number 27
                       Produced: Fri Sep 16  7:51:38 1994

Subjects Discussed In This Issue: 

Hallel on Rosh Hashana (4)
         [Jody Joseph Eisenman, Lenny Garfinkel, Yitty Rimmer, Jerrold
Judaism and Vegetarianism
         [Warren Burstein]
Microwaves, Shemot, Daber Davar
         [Norman Tuttle]
Misheberachs for sick
         [Aleeza Esther Berger]


From: Jody Joseph Eisenman <eisenman@...>
Date: Tue, 13 Sep 1994 19:37:29 -0400 (EDT)
Subject: Hallel on Rosh Hashana

In answer to Jonathan Katz's question, the Gemara on page 32b of Rosh
Hashana states that the malachim ask your exact question. (They actually
also asked about Yom Kippur, as well) Hashem answered them "Is it proper
that when the King is sitting on the throne of judgement, with the books
of the living and dead opened before Him, that Israel should sing
Hallel?  The RAMBAM in Hilchos Chanukah states it is not proper to
recite Hallel on days of awe and trembling. Please see the Artscroll
Rosh Hashanah book for more information.

Gmar Hasimah Tova!

[Same reply from: <robert.a.ungar@...> (Robert Ungar). Mod.]

From: Lenny Garfinkel <lenny@...>
Date: Tue, 13 Sep 1994 18:04:37 +0200 (IST)
Subject: Re: Hallel on Rosh Hashana

Jonathan Katz asks why Hallel is not recited on Rosh Hashana.  My son 
brought home a nice answer from his Rav last week.  The idea is that 
on these days we are praying for our lives and the life of the 
community.  It is a time for soul searching, heshbon nefesh, not a time 
for singing songs.

Lenny Garfinkel 

[Similar response from: Alan Mizrahi - <amizrahi@...> Mod]

From: <ny000544@...> (Yitty Rimmer)
Date: Tue, 13 Sep 94 10:43:45 -0400
Subject: Hallel on Rosh Hashana

Regarding Rosh Hashana Question by Jonathon Katz:

	If I recall correctly the reason we do not say Hallel on Rosh
Hashanah is to confuse the Satan. This way he will be unaware that it is
the New Year and he will not be able to be complain about us.
	(If I am not mistaken, I think that is also one of the reasons
why we blow shofar the entire month of Elul except for Erev Rosh
	Does anyone recall this reason too?

Yitty Rimmer

From: <LANDAU@...> (Jerrold Landau)
Date: Tue, 13 Sep 94 09:17:28 EDT
Subject: Hallel on Rosh Hashana

[Reply from Gemara Rosh Hashana quoted above deleted]

Of course, we recite the regular daily (and shabbat and yomtov) praises
in pesukei dezimra, but we do not go 'all out' on Rosh Hashana with the
extra praise of Hallel, which is reserved for special occasions of joy.
We of course make up for this omission on Sukkos, when we express our
confidence that Hashem heard our prayes on the Yamin Noraim (days of

Gmar Chatima Tova,


From: <warren@...> (Warren Burstein)
Date: Wed, 31 Aug 1994 22:29:39 GMT
Subject: Re: Judaism and Vegetarianism

Richard Schwartz writes:

>     While Judaism mandates that we be very diligent in protecting our
>lives and our health, meat-centered diets have been strongly linked to
>heart attacks, various types of cancer, and other degenerative diseases.

I think that what we are commanded to do is to follow current medical
advice.  As this advice tells us to limit meat (and dairy, in
reference to the message about eliminating milk from our diet) intake
rather than to eliminate them from our diet, I think that is precisely
what we are commanded to do.

It seems to me that an analogous proposal would be to forbid setting
foot outside during daylight rather than minimizing exposure to direct

 |warren@         an Anglo-Saxon." -- Stuart Schoffman
/ nysernet.org


From: <ntuttle@...> (Norman Tuttle)
Date: Mon, 29 Aug 94 07:55:43 -0400
Subject: Microwaves, Shemot, Daber Davar

I was hoping to catch up with responses to some of the mail-jewish issues
that have been flying by:

1) Microwaves: I was hoping that somebody would bring up the method
which the U. of Chicago Hillel standardly uses to Kasher the microwave,
and I personally use.  While I have not found a source which exactly
corroborates our practice (which was based on that used by the household
of a Frum friend of one the Hillel members), I have found justification
based on the Blumenkrantz "The Laws of Pesach: A Digest", which I will
also bring here.

First, our method:
Completely clean out microwave, then fill disposable (microwavable)
vessel with water and heat at full power until boiling (2-4 mins.).
Microwave is Kashered and anything can be cooked in it.  Note that the
glass plate is considered difficult to Kasher and should not be used,
including the rotating element.  So this works for both "Tarfus" and
between milk and meat, v.versa.

Blumenkrantz: (this past year's Pesach Digest, 1994,5754, pg. 3-21) [my
note: Blumenkrantz brings down many stringent minhagim, some of which
are only followed by a Miyut (few), so CYLOR.  He is also very
knowledgeable in the scientific processes involved in production of
food, etc.  I will feel free to include my own comments in this type of
brackets-NT] Microwave Ovens: If one has used the microwave for
prolonged periods of time (20 minutes or more), allowing the walls of
the oven to get hot from steam given off from the food, it should not be
kashered.  If, however, it is used for short periods, as in reheating
foods, or cooking vegetables, it may be kashered for Pesach by the
following method: The microwave should not be used for at least 24 hours
prior to kashering [this is a general minhag applied to Kashering of
most items-NT].  Thoroughly clean all surfaces in the oven.  The insert
glass tray should be changed or covered with a new piece of glass,
plastic, or cardboard.  Styrofoam could also be used, but it is not
recommended if the microwave will be used for a prolonged period of
time.  Place a clean utensil (Pyrex, Corningware, Visions or any glass
material that can withstand the heat) filled with water inside and turn
on at high power, bringing to a boil.  Keep the water boiling for at
least an hour.  If a Pesachdike pot is used, it should not be set
directly on the glass tray; paper towels should cover the tray
first. [optional stringencies next 2 paras] [these directions are for
Pesach kashering; thus we tend to be more Machmir, boiling for a longer
period of time, since the laws of Pesach are stringent.  Boiling for a
few minutes may be sufficient for daily usage, and we may not need to
adhere to the minhag to wait 24 hrs. before Kashering, CYLOR.--NT]

2) Shemot: That which was stated regarding attributes or names of G-d
which are written in a language besides Hebrew not requiring Geniza is
only Dat Echad and is actually subject to Mackloket (dispute).
Apparently, forces within YU have concluded that writing "G-d" with an
"o" in place of the "-" is permissible in their papers, and they have no
concern that they will be placed in an "Ashpah" and incinerated, causing
destruction of those letters.  This would imply that these halachik
decisors believe that this isur of the destruction of the Divine name
does not include such name translated into English.  [I witnessed this
personally, as a prospective transfer student to YU, in Kol MeVasser's
Purim issue.]  However, my Magid Shiur at the U. of Chicago Hillel,
R. Shabse Wolfe of Lincolnwood, discussed this issue and mentioned that
there are more stringent points of view in this matter, that would
consider H-shem's name in any language also to be subject to the Isur of
destruction.  In this context, while electronic data probably does not
qualify in terms of this Isur, the hard copy of such electronic data
containing such names could not be much different than that produced by
either printing presses or the pen.  Considering that the purpose of
mail-jewish editions tends to be holier than secular papers that do not
intend any holiness to G-d's name (therefore those papers are not
subject to Geniza, since they most probably refer to the native Avoda
Zara), hard-copy printers of mail-jewish DO need to be concerned about a
destruction of His name, according to these Poskim who argue with the
apparent YU decision.  Also, according to a pamphlet which I recall was
sent out by Agudath Israel on Shemot, it mentioned that full Pesukim
quoted (even in another language) and even Torah thoughts (!) have to be
treated respectfully.  Like one of the respondents to mail-jewish, I
would like to know whether recycling is considered respectful treatment,
or is like being thrown in an "Ashpah", especially since one of the
solutions brought down, throwing them away in a double-plastic bag, is
environmentally unsound.  Considering that computer information is often
meant to be printed, it probably better to avoid correct spelling of
H-shem's name in English, and to use the dash.

3) In connection with the issue of attending conventions on the Sabbath,
there has been quite a bit of discussion of the subject of "Daber
Davar", without bringing its proper name down.  "Maaseh D'chol" or
weekday activity is just a subset of this broad area.  Fortunately, I am
presently learning the relevant Mishnayot, so I am able to follow and
provide a little perspective to this discussion.  "Daber Davar" is
derived from 2 verses of Isaiah, 58:13-14, referring to refraining "from
pursuing your business on My Holy Day...nor speaking of it".  As the
Rambam explains it (see Artscroll introd. to Mishna Shabat 23:2), the
rabbis were concerned that with only the D'Oraytas (Torah laws of
Shabat), the spirit of Shabat could still be desecrated by doing and
even speaking about commercial or business activities on the Shabat.
There- fore they prohibited also these type of activities, and speaking
about them.  >From the aforementioned Mishna, and presumably from the
Gemara discussion (check this yourself), the Rambam considers it
prohib. to read materials which are not of a religious nature on Shabat,
but other Poskim disagree with him, permitting scientific materials and
prohibiting business accounts.  [It is interesting to note in this
matter that I once had a difference of opinion with a Telz Yeshiva
student whether, on Shabat, I could take a computer language book into
the bathroom or not.  Is it considered as a science book or only good in
a practical sense, especially since it was relevant to my courses at the
university, and smacks of Daber Davar?]  The Mishna 23:2 speaks in the
context of guests, that is permissible to count them as long as not done
from a written register, as then the person might come to erase the
names of people or desserts if they are written down and not all
present.  It then is clear that certain calculations and selections may
be done for the sake of these guests.  One of the mail-jewish posters
states that a mental calculation for the sake of business would be
prohibited on the Sabbath.  This is presumably because of concern he
might come to write it down.  I do not believe, however, that these
restraints (Daber Davar) can actually be applied to the mind as they are
to the mouth.  As a matter of fact, much creative activity, whether in
the religious or secular domain, is and should be conceived on the
Sabbath, the creative activity of the mind.  Most of my Divrei Torah I
think of on the Sabbath itself, and most are not even put to writing.
It cannot be Asur to think of what one does (permissibly, of course)
especially when the Sabbath is a day of reflection for the rest of the
week, and one can put the creative-mind element to work, unfettered by
the lines and strokes of the page or the pixels of the computer screen.
All three of these topics I thought of on Shabbat, to reply to them on

--Nosson Tuttle (Chasiva v'Chasima Tovah to all m-j readers)


From: Aleeza Esther Berger <aeb21@...>
Date: Tue, 13 Sep 1994 14:28:10 -0400 (EDT)
Subject: Misheberachs for sick

In response to my comment (and suggestions for remedying the problem) 
that women often are not given an opportunity to submit names of the sick 
for misheberachs, Yechiel Pisem wrote that the entire custom of 
misheberachs on Shabbat is problematic.  I checked with Yechiel and found 
out that his comment was not addressed to the entire problem of length 
(i.e. that maybe people should consider not submitting names, because 
anyway maybe we shouldn't be saying the misheberachs on Shabbat)
but only to women, i.e. that women should not mind that we cannot submit 

I do not understand the reasoning behind this point of view.  First, 
women who wish to submit a name during the week cannot do so.
Thus the problem is not limited to Shabbat.  Second, misheberachs for 
sick are in fact said on Shabbat.  (If Yechiel was suggesting to do away 
with them, I would understand his reasoning, but that is not what he 
said.)  Why should some people be more entitled to submit names than others? 
People of both genders know people who are sick.  

In ma'ariv after Rosh Hashana, I said a prayer (yehi ratson) for 
a relative who has been sick, as I usually do for this person.  I then found 
out that he had died on Rosh Hashana.  He was 90 years old, and a 
survivor of the 1929 Hebron massacre.  The opportunity to say a prayer 
for a sick person should be based on the person who is sick (anyone who 
is sick deserves a prayer said for them), not on the basis of the gender 
of the person who wishes to say the prayer.

Aliza Berger


End of Volume 15 Issue 27