Volume 19 Number 47
Produced: Tue May 9 7:45:38 1995
Subjects Discussed In This Issue:
Churches
[Aleeza Esther Berger]
Frozen Meat and 72 hours
[Jeff Woolf]
gambling
[Carolyn Lanzkron]
Internet access at Bar Ilan Univ
[Gary Schachne]
Issac Breuer &The State
[Pinchas Roth]
Kasher Lepeseach Kitniyot - v19#28
[Yehudah Edelstein]
Layning
[David Segall]
Lecha Dodi
[Yehudah Prero]
Meturgeman
[Orin d Golubtchik]
Organ waiting lists
[Joshua W. Burton]
Organization that helps Etheopian Jews
[Mechael Kanovsky]
Rav Binny Friedman
[Aliza Grynberg]
Sources on Abortion
[Aharon Fischman]
Taharas for AIDS Victims
[Howard Reich]
Yiddish
[Elliot D. Lasson]
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From: Aleeza Esther Berger <aeb21@...>
Date: Thu, 27 Apr 1995 18:09:40 -0400 (EDT)
Subject: Churches
I'm interested in sources on the permissibility of entering churches. Is
Catholic vs. Protestant a difference (no idolatrous religious symbols in
Protestant), and what about if the purpose of entering is obviously not to
pray (e.g. a graduation is being held there, or you are on an art or
architecture tour).
Aliza Berger
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From: Jeff Woolf <F12043@...>
Date: Mon, 01 May 95 13:37:04 IDT
Subject: Frozen Meat and 72 hours
Just to add about 'Frozen Meat' that both of my rebbeim. Rav
Soloveitchik and Rav Gedaliah Felder (zecher tzaddikim l'vracha) ruled
that the 72hours for kashering start with the meat's defrosting...What
that has to do with Halak is beyond me.
Jeffrey Woolf
Dept of Talmud
Bar Ilan University
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From: <clkl@...> (Carolyn Lanzkron)
Date: Fri, 28 Apr 1995 11:22:19 -0400
Subject: gambling
Is gambling halachically prohibited?
CLKL
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From: <CNWC60A@...> (Gary Schachne)
Date: 30 Apr 1995 15:08:19 GMT
Subject: Internet access at Bar Ilan Univ
Does anybody know if Bar Ilan University allows its students access to
the internet or allows them to Email. This would be a great way for
communications back to the U.S.
Can anyone suggest any other inexpensive way to communicate other than
regular mail.
Thanks , Gary
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From: Pinchas Roth <roth@...>
Date: Sat, 29 Apr 95 20:34:00 PDT
Subject: Issac Breuer &The State
Can anyone please give me a source in the published Hebrew works of
Dr. Issac Breuer onhow he saw the secular Zionist state. Not when he
says it's impractical or anything like that but rather the state as
agiven. I would really appreciate getting it this week. Thank you and
Shavua Tov.
Pinchas Roth <roth@...>
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From: <yehudah@...> (Yehudah Edelstein)
Date: Mon, 24 Apr 1995 22:16:21 +0200
Subject: Kasher Lepeseach Kitniyot - v19#28
(a bit late but I'm trying to catch up with my mail)
If I understand the restriction of Kitniyot was made for 2 reasons:
1) the shipping of Kitniyot would be in the same utensils as the 5 grains.
2) the products produced from Kitniyot resemble those made from the 5 grains,
and one would mistaken it as being made from the 5 grains, by which people
will come to belittle the isur of Chametz.
The restriction was made, and we can't say "I'll know the difference and I will
be careful". The restriction was made for all (Ashkenazim). (In times of
scracity, the Rabbis allowed eating Kitniyot).
Making Matzah from the 5 grains is the Mitzvah for at least the first night. We
have strict rules how to make it (within 18 minutes after kneading), and those
baking Matzah know how and have Mashgichim etc. Once the grain has been baked
anything could be done with the matzah meal, it can't become Chametz so you
can bake with it what ever you want (except those who restrict themselves from
Gebrocht=Shruya in water).
There are Sefardim who use the 5 grain and within 18 minutes bake Pitot, that
looks just like the bread they have all year round.
I don't see how the referred post wants to make Kitniyot products without
having it become Chametz. The problem is not that it will become Chametz, but
a restriction was enforced by our Rabbis. Can we do away with a Gezera of the
Rabbis? The fear was that the baked goods from Kitniyot resemble that of
Chametz (5 grains).
Yehudah Edelstein "<yehudah@...>" Raanana, Israel
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From: David Segall <david.segall@...>
Date: Sun, 30 Apr 1995 11:09:45 GMT+2
Subject: Layning
I'm looking for some study material which will enable someone to learn
how to layn as much on their own as possible. The idea is is learn the
troup {cantillations) as much as possible by one's self and then go to
someone to be tested for progress.
Some time ago, I saw here guide (a book and a tape) published by
Chadish Media
78 Cortelyou Avenue
Staten Island, N.Y. 10312
Phone 212-356-9495
I'm looking for their guide or a similar type of course.
I would also like to hear from people who have learned to layn
from this guide or something similar.
Please respond in Email.
AD[Thanks]vance
David J Segall (aka Scuttle)
Internet: <scuttle@...> or scuttle@onwe.co.za
<david.segall@...>
RIME ->5602 Fidonet: 5:7107/18
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From: <DaPr@...> (Yehudah Prero)
Date: Mon, 1 May 1995 16:52:20 -0400
Subject: Lecha Dodi
Someone prsented me with the following question, and I decided to turn to
fellow MJ'ers for their thoughts:
If one davens in a shul which has entrances only from the sides, which
direction does one turn when saying "Bo'ee V'shalom" at the end of Lecha
Dodi? If we are truly greeting the Shabbos queen, should we not turn to the
entrance? What should be done?
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From: Orin d Golubtchik <ogolubtc@...>
Date: Thu, 27 Apr 95 14:35:32 EDT
Subject: Meturgeman
I was learning in Megilla that during laining there was a meturgeman who
would translate the reading to the crowd. Does anyone know the source
for that person, and moreso - does anyone why and specifically when did
this minhag stop and for what reasons.
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From: <burton@...> (Joshua W. Burton)
Date: Thu, 27 Apr 95 06:53:11 -0400
Subject: Organ waiting lists
Here is an aspect of the question that I would very much like to see
addressed from a halakhic perspective. There is often discussion in
medical ethics classes (and sometimes even on hospital ethics boards,
though to my knowledge nothing has been implemented in the US yet) of
giving consideration to the patient's organ donor status when
prioritizing the recipient list. There are obvious problems with this
approach (for example, it means that a long-term diabetic whose kidneys
fail, or anyone else whose chronic health problems have made organ
donation impossible, will be penalized), but it has a rough intuitive
justice which appeals to most people. If most people who need organs
are going to die anyway for want of donors, is it fair that the donors
themselves should bear an equal burden?
Anyway, such a plan, if implemented, would kill many observant Jews as
an indirect effect, and would make the decision not to donate a
potentially life-and-death one for everyone. Some questions: under
such a system would it be permissible to sign a donor card? Would it
be mandatory to do so? Would it be permissible to do so under false
pretenses, intending to have your next-of-kin refuse to sign donation
waivers if you were scraped off the Ayalon? Would a Jew on an ethics
board be required to oppose such an organ policy, even if he personally
saw it as a fair way of allocating a scarce resource? Does it matter
(from a halakhic point of view) whether the organ bank is in Israel,
where the potential recipients are likely to be Jews, or in galut
where they are not? Finally, are any of these issues affected by
whether the system merely bumps donors up the list, or actively bumps
non-donors down?
_._ _ _ ___ _ ___ _ _ _ _ _ _ _ _ _ _ _ _ _._ ___ _
Joshua W. Burton | |( ' ) |.| . | ( ' ) | | | | | | \ )( ( ) | | |
(401)435-6370 | | )_/ | |___|_ )_/ /|_| | | __)/ \_)/ || |
<burton@...> | .. . - `. :
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From: <KANOVSKY@...> (Mechael Kanovsky)
Date: Tue, 02 May 1995 15:57:29 -0500 (EST)
Subject: Organization that helps Etheopian Jews
About two years ago I collected money for an etheopian jew that was
living here in NY. To make a long story short, I was not able to locate
this person and after a exhausting all posible ways to find this person,
I asked a LOR what should be done with the money. The answer that was
given to me was to use this money for a similar cause. So if anybody
knows of an organization that helps etheopian jews please let me know.
thanks
mechael kanovsky (<kanovsky@...>)
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From: <grinber@...> (Aliza Grynberg)
Date: Sun, 30 Apr 95 10:09:34 +0200
Subject: Rav Binny Friedman
With the help of G-d, Rav Binny Friedman is on the road to
recovery. He has been out of the hospital for some time now and there
has been improvement in his condition. He is returning to work when the
zman starts again.
The recuperation is a slow process and it will take some time before he
is totally back to himself, but thank G-d, he is no longer in a state
which requires that a "mi sheberach..." be made for him.
Those of you who are saying tehillim for a list of cholim,
Baruch Hashem you can take Benyamin Moshe ben Necha Tzina off of the
list.
In the z'chut of your tfilot for him, may Hashem fulfill all of
your tfilot and bakashot, L'TOVAH.
BeTzipia L'Yeshua,
Aliza Nechama Grynberg :)
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From: <afischma@...> (Aharon Fischman)
Date: Fri, 28 Apr 1995 16:46:28 -0400
Subject: Sources on Abortion
Does anyone have Mekorot (sources) for a halachic viewpoint on Abortion? I
have a shiur to give, and very few starting points.
Thanks,
Aharon Fischman
<afischman@...>
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From: Howard Reich <0006572811@...>
Date: Mon, 24 Apr 95 19:32 EST
Subject: Taharas for AIDS Victims
As a member of Chicago's all-volunteer Chevra Kadisha, or Jewish
Burial Society, I arrived at a funeral home to perform a tahara last
night, and learned that the deceased had died of AIDS (or, perhaps
more accurately, "complications arising from...AIDS") some 36 hours
earlier. While the policy of the Chicago Chevra in such situations is
to permit those of its members who wish to perform a regular tahara to
do so, we are neither expected nor requested to perform a regular
tahara. Basically, we do what we can without opening the body bag,
which concededly is not very much more than saying the prayers and
spreading the linen garments out over the unopened body bag.
As the members of the Chevra are allowed to perform a full tahara
if they want to, I would like to resolve some medical and halachic
questions before I find myself in the same situation again and would
appreciate the assistance of readers who are knowledgeable in this
area.
1. I have read conflicting claims concerning the resiliency of
the virus after death. From a _medical/scientific_ perspective, how
soon after death would it be considered safe (i.e., no longer a
sakana, a danger) to come into contact with a deceased's blood? Would
it matter if a deceased was infected with the HIV+ virus, but did not
have AIDS? Should extra precautions be taken, e.g., wearing two pairs
of surgical gloves, a face mask, protective eye-wear?
2. Have poskim issued responsa on the question of taharas for
HIV+ virus carriers and AIDS victims? Have any been published or
otherwise distributed in writing?
I'm sure that other Chevras have considered these issues and have
formulated policies. What are those policies? If you are reluctant
to share your Chevra's policies with the entire readership, please let
me know privately and I will summarize without attribution.
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From: <elasson@...> (Elliot D. Lasson)
Date: Tue, 25 Apr 1995 21:58:22 EDT
Subject: Yiddish
I would like for someone on the list who has some expertise in old
Yiddish names to contact me via a private note. Thank you in advance.
Elliot D. Lasson (<ELASSON@...>)
Dept. of Psychology
Morgan State University
Baltimore, MD
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End of Volume 19 Issue 47
