Volume 19 Number 64
                       Produced: Fri May 19  7:58:17 1995

Subjects Discussed In This Issue: 

         [Avi Feldblum]
Fwd: Re: Parshiot order
         [Rabbi Yaakov Shemaria]
Happiness vs. Sadness
         [Ralph Zwier]
Independence Day
         [Lon Eisenberg]
Lactaid drops on Pesach
         [Josh Cappell]
Misc. on Yom Ha'Atzmaut
         [Zvi Weiss]
Organization that helps Ethiopian Jewry
         [Andrea Penkower Rosen]
Pirkei Ovos in Israel
         [Joe Goldstein]
Qiddush on Yom Ha`Azmauth
         [Lon Eisenberg]
Rav Kahaneman & Yom Haaztmaut
         [David M Kramer]
Sefira and Mourning
         [Yehudah Prero]
Sfirat Ha'Omer & mourning
         [Gilad J. Gevaryahu]


From: Avi Feldblum <feldblum>
Date: Fri, 19 May 1995 07:50:53 -0400
Subject: Administrivia

Hello All,

It's been a few days since you have received any mail-jewish, so I just
wanted to let everyone know that everything is all right. He had a short
problem with the Shamash server when they seem to have pulled a cable
out by accident and that brought down the system. Thet put us off line
for about a day or so, during which time I left for a Conference. That
has kept me pretty busy for the last two days, and I'm finally getting a
chance to do some mail-jewish work this morning before flying back to
New Jersey. There also appears to have been some problem with issues 40
or 41, with people saying they did not receive those issues. I'll try
and check out the situation over the weekend and maybe reissue those
issues. I'm up to about Wednesday in reading my email, and I hope to
respond to any priority email before I leave, otherwise expect to hear
from me over the weekend.



From: Rabbi Yaakov Shemaria <Yaakov@...>
Date: Tue, 16 May 1995 18:13:01 GMT
Subject: Fwd: Re: Parshiot order

In private posting Rafi Salasnik asked me to clarify my posting
concerning the order of Parshyiot this year. For the sake of other
M.J. readers I enclose a further elcidation of my previous posting

> I did not make Rabbi Klein's position clear. In a normal year when
> Pesach falls on Shabbat, than tazria and metsorah, and aharei-mot
> kedoshim are read together as normal in Israel, since they are both
> related to matters of purity. In a normal year than parshat
> behar-behukotai in Israel would be read separately, and in the galut
> we would read them separately so that hutz laertz an eretz yisrael
> would both be reading the same parsha together .  Rabbi Klein is not
> suggesting that we should read aharei-mot kedoshim together in the
> galut,in a leap year when Pesach falls on Shabbat because that would
> mean that we have finished read behukotai- two weeks before Shavout,
> in Israel they have no choice, here we do.  Rabbi Klein explains why
> we wait until mattot massei, by quoting the Mahrit, who states based
> on a gemara at the end of Succah, (in connection with why we celebrate
> Hoshana Rabbah on the last day of Succah) once a mitzvah has been
> pushed from it is normal position we push it to the very
> end,. Therefore all though some Ahronim suggest that perhaps we should
> catch up hukat- balak , they did not want to change where possible the
> order of the reading of parshayti;ot when possible.  The complete
> reference to Rav Klein work is Sheleot Veteshuvot Mishneh Halachot
> Volume 6 number 91


From: Ralph Zwier <zwierr@...>
Date: Sun, 14 May 1995 00:03:02 
Subject: Happiness vs. Sadness

I am following with great interest the defense of saying hallel/
tehillim/ Kiddush for the days which represent modern happy days in the
eyes of some.

I can only note how ironic it is that when it comes to saying tehillim
or special Piyyutim for sad occasions everyone just bands together and
does it. No scholarly debates of whether the event is really a sad
event, or whether the exact day is the right one.

We seem to have a natural reluctance to be too happy, but no such
reluctance to be sad.

Ralph S Zwier
Double Z Computer, Prahran, VIC Australia       Voice +61-3-521-2188
<zwierr@...>                        Fax   +61-3-521-3945


From: Lon Eisenberg <eisenbrg@...>
Date: Sun, 14 May 1995 11:42:17 +0000
Subject: Independence Day

I must correct a statement I previously made (based on something
mentioned by Sam Gamoran).  I previously stated that the only
significant event that happened on 5 Iyyar was the outbreak of the war.
Sam pointed out (as others have also posted) that from (or aroung) that
date, any Jew could come to Erez Israel without being turned away.

Although this is a significant event, I don't see the reason in halakha
to say Hallel or use holiday psalms (as per Shabbath, Yom Tov, Hoshanah
Rabbah).  No Jew was saved by the signing of the paper; each Jew,
perhaps, was saved on the day he actually arrived in Israel (not the
same date for all).  By the way, has anyone found a source for saying
Hallel for being saved?  I thought a personal yom tov did not entail
Hallel; a miracle is commemorated by Hallel.

Lon Eisenberg   Motorola Israel, Ltd.  Phone:+972 3 5659578 Fax:+972 3 5658205


From: <josh@...> (Josh Cappell)
Date: Wed, 19 Apr 95 18:56:29 EDT
Subject: Lactaid drops on Pesach

Re: Norman Schloss' posting
>Sorry for the delay in writing but I just caught up on the mj
>postings. Rabbi Blumenkrantz is his book says the following"...the enzyme in
>the Lactaid drops is derived from a yeast which is grown on corn(kitniyos)
>and the enzyme found in the tablet is grown on wheat bran (chametz). For
>practical purposes,preferably neither should be used on Pesach. Those who
>need to drink milk should anticipate this problem and put the drops into the
>milk before Pesach. If this was not done and the need to drink milk arises
>during Pesach, Rabbinic advise should be sought."

  I don't know about Lactaid but this issue came up a couple of years
back with regard to cheeses on Pesach.  Because of this concern there
are those who do not regard any hard cheese as being kasher L'Pesach.
Most Hashgachos and Poskim though do not regard this as a problem.
						Josh Cappell


From: Zvi Weiss <weissz@...>
Date: Sat, 13 May 1995 23:22:34 -0400 (EDT)
Subject: Misc. on Yom Ha'Atzmaut

1. Re the poster who questioned making a bracha over a cup of wine 
because of the matter of "kidusha rabba".. Please note that according to 
the Gemara in Pesachim, NO pesukim are required only a cup of wine and a 
simple b'racha.  Note the Rashi and Rashbam in their explanations.  
However, it does not seem to mean that it is prohibited to take a cup of 
wine to drink at any other time of the week simply because the cup is 
used for Kidusha Rabba on Shabbat.  So, I fail to see what the problem is 
with those who wish to "toast" the establishment of Israel with a "cup of 
wine of bracha".  At worst, some may be uneasy about pesukim because it 
is a bit of "shtick".  But, what is the problem with drinking?

2. Re Meir Shinnar's comments:  I am very glad that he succinctly made 
the point that I have been seeking to convey -- that regardless of one's 
attitudes towards Hallel, there need be SOME way to adequately respond to 
the establishment of the State.  I would appreciate it if he can supply 
additional commentary about his remark that the Rosh Hayeshiva of Ponevizh
expelled Bachurim for recitation of Tachanun on Yom Ha'Atzmaut.  Did Rav 
Shach continue that approach or did things change?



From: Andrea Penkower Rosen <apr@...>
Date: Tue, 16 May 1995 10:36:56 -0400 (EDT)
Subject: Re: Organization that helps Ethiopian Jewry

Mechael Kanovsky inquired about an organization that helps Ethiopian Jewry.
An organization which was instrumental in bringing Ethiopian Jews to 
Israel and now continues to educate them in Israel while helping to 
preserve their cultural heritage is:
             North American Conference on Ethiopian Jewry
             165 East 56th Street
             New York, N.Y. l0022
             212-752-6340   (phone)
             212-980-5294   (Fax)

Andrea Penkower Rosen


From: Joe Goldstein <vip0280@...>
Date: Tue, 16 May 95 16:33:24 
Subject: Pirkei Ovos in Israel


   I have heard that originally the minhag in E"Y was to learn Perek
 CHELEK (the 11th perek of Sanhedrin) When there were 7 weeks between
 pesach & Shavous. That is the root of our custom, according to this
 starting to learn Perek on Shabbos.  I am sorry I do not remember the
 source of that P'shat, But I did hear it from a relable source.



From: Lon Eisenberg <eisenbrg@...>
Date: Sun, 14 May 1995 11:57:13 +0000
Subject: Qiddush on Yom Ha`Azmauth

I had never heard of this custom till reading my "mail-jewish" this morning.
 Although Dave Curwin <6524dcurw@...> correctly points out that

>If "simply...some Psukim" and "the making of a 'Borei Pri Hagafen'"
>does not constitute Kiddush, then how do you explain Kiddush Rabba (the
>kiddush said on Shabbat day) which also only contains psukim and 'borei
>pri hagafen'?

what's wrong with doing so any time you want (as long as there is no
prohbition agains drinking wine)?  We normally don't call such an act
"qiddush" unless there is sanctity to the day on which it is done.
Whatever we call it, I can't see a problem with doing it for Yom

Lon Eisenberg   Motorola Israel, Ltd.  Phone:+972 3 5659578 Fax:+972 3 5658205


From: David M Kramer <david_m_kramer@...>
Date: Mon, 15 May 95 09:52:22 EST
Subject: Rav Kahaneman & Yom Haaztmaut

Meir Shinnar in V19 #59 writes:

>That is why Rav Kahaneman zt"l threw the bachurim who said Tahanun on 
>Yom Haatzmaut out of Ponevetz.

Can sources be presented for this, as well as clarification of *threw 


From: <DaPr@...> (Yehudah Prero)
Date: Mon, 15 May 1995 07:50:02 -0400
Subject: Sefira and Mourning

In #59, Yehudah Edelstein wrote :

> In previous postings it has been mentioned that Yom Haatzmaut conflict
>with the days of morning (5th of Iyar), by all customs.
>Looking in the Shulchan Aruch (493), one does not find (I didn't find),
>any mention of M O U R N I N G... No mention of mourning, but rather the
>Mishne Brura adds, (493:1:2) it is not befitting to have a lot Simcha,
>nevertheless when one has an opportunity to say SHEHECHEYANU, it should
>be said.

> In conclusion I understand that Chazal want us to remember what
>happened to 24,000 students of Rabbi Akiva, but not to make it a period
>of mourning as the 3 weeks.

If one looks at the Aruch HaShulchan O"C 493:1, the following will be found:
"These days between Pesach and Shavuos are established by all of Israel...as
days of judgement and  MOURNING ..." and the Aruch HaShulchan continues and
says that this mourning is because of the death of R' Akiva's students as
well as the many who were killed in Germany and France during this time
period, as many Piyutim allude to.  He also says that the custom of not
cutting hair is also "a matter of MOURNING." Furthermore, he refers to the
restrictions during this period as being "noheg ISSUR," we act, conduct
ourselves (however one would like to translate "noheg") as if the acts are
forbidden. The custom of "mourning" that we observe is not a mere "lessening
of simcha, " but rather it is a true expression of mourning. The restrictions
carry with it the title of not only "minhag," a "custom," but rather we are
"noheg issur" we act as though the actions are truly forbidden. True, this is
not like the 3 weeks, however, it is mourning, and the customs which we
observe are treated as restrictions - restrictions and customs for which only
a competant Halachic authority can decide if the observance is to be

Yehudah Prero



From: <Gevaryahu@...> (Gilad J. Gevaryahu)
Date: Sat, 13 May 1995 23:38:05 -0400
Subject: Sfirat Ha'Omer & mourning

In my previous posting (MJ19#49) I might have missled some on the issue of
when is it mentioned for the first time about the tradition of mourning
during sefirat ha'omer  - my faux pas.

According to Megilat Ta'Anit (1st page) the period between Nisan 8th and
Shavuot is a joyous one when (public) mourning is prohibited. This is a
Tanaitic source.

According to Talmudic (Yev. 62b) and Midrashic (Gen.R. 61:3; Eccles.R. 11:6)
sources,  24,000 disciples of R. Akiva died during the period between
Passover and Shavuot because they did not sufficiently honor one another. R.
Hai Gaon states the minhag (tradition) of no marriage during this period
(quoted by R. O. Yossef, Yechaveh Da'at Vol. 3, Siman 31). R Shrira Gaon
attributs R. Akiva's disciples death to "shmad"  with the implication that
they participated in the revolt against Rome (quoted by R. A. Steinzaltz,
Yev. 62b), whereas the Meiri (Yev. 62b) states that he had a tradition from
the geonim that the death of R. Akiva's disciples stopped on Lag Ba'Omer, and
therefore it is permitted to get married on Lag Ba'Omer and onward.

Gilad J. Gevaryahu


End of Volume 19 Issue 64