Volume 24 Number 60
                       Produced: Wed Jul 10 23:26:33 1996

Subjects Discussed In This Issue: 

         [Geoffrey Shisler]
Brit Milah on Fast-Days
         [Ezra J. Azar]
G-d's name on computer screen
         [Hillel E. Markowitz]
Mitzvat Yishuv Eretz Yisrael
         [Dahvid and Leah Wolf]
Orthodox Caucus and Sand and Stars
         [Sarah Bauer]
Sdei Khemed Citation
         [Melech Press]
Selling Land in Israel (2)
         [Gershon Dubin, Avraham Husarsky]
Sin of Convenience
         [Dave Curwin]
Time bound mitzvot and women
         [Michael and Abby Pitkowsky]
Translation -- "Ashrei"
         [Shimmy Schwartz]
Vow freeing ceremony for customs
         [Chana Luntz]


From: Geoffrey Shisler <geoffrey@...>
Date: Wed, 3 Jul 1996 11:01:28 +0000
Subject: Ashkephardi

It's right to complain about mistakes in Tephillah, but one of the
things that annoys me most of all is the wilful confusing of Ashkenazi
and Sephardi (or Israeli) pronunciation - Ashkephardi.

It seems to me that the greatest exponents of this corruption are to be
found in America and it's being done with the active encouragement
of Artscroll.

Expressions like 'Kabbalas Shabbos' is just not acceptable Hebrew, it
should either be Kabbalat Shabbat or Kabbolas Shabbos and there are
countless other examples of this appalling abberation of the language in
their Siddur, for example; Pirkei Avos - for Pirkei Avot or Pirkei Ovos,
Bris Milah - for Brit Milah or Bris Miloh Shavuos - for Shavuot or
Shovuos Shabbos Hagadol - for Shabbat Hagadol or Shabbos Hagodol and so

On a recent visit to the United States (my first) I was very distressed
to hear how many people lead the service or quote Hebrew using this
utterly jumbled up version of the Holy Tongue.

It's very sad that Artscroll, who were in a position to influence people
to read properly, chose to perpetuate this decimation of our sacred
language. I'd be fascinated to know their justification for so doing.

Rabbi Geoffrey Shisler


From: <Ezaz101@...> (Ezra J. Azar)
Date: Thu, 4 Jul 1996 15:36:51 -0400
Subject: Brit Milah on Fast-Days

just wondering what is the proper proceedure for a brit milah that
occurs on a fast day? what do we do in reguards to the beracha on the
wine? who drinks it? can a child drink the cup of wine for the father?
is there a difference between a taanit declared by the rabbis and one
from the torah?  i heard that some have the minhag not to make hagefen
at a brit milah that occurs on a fast day rather make a beracha on
besamim. dos anyone know of any rabbinic sources to provide proof for
these procedures?



From: Hillel E. Markowitz <hem@...>
Date: Wed, 03 Jul 1996 23:42:57 -0400 (EDT)
Subject: Re: G-d's name on computer screen

Joshua Hosseinof <hosseino@...> wrote:
> Recently on the internet there has been made available in the public
> domain a program that has the full text of Tanach, Shas and Rambam among
> other things.  One problem with it however is that in the Tanach section
> it uses the actual Yud-Kay-Vav-Kay name of G-d.  This creates problems
> of erasing the name of G-d when you display it on your screen.  Are
> there any responsa on this topic?

It has been discussed in this forum, on Torah-Forum from Genesis and on
Ask the Rabbi from Ohr Sameach.  The conclusion (and Ohr Sameach is an
actual psak) is that as long as it is on the screen there is no problem 
since it is a series of dots and only persistence of vision gives the 
illusion of the letters.  Of course, if you print it out, it is treated 
as any other printing of Hashem's Name.

|  Hillel (Sabba) Markowitz |     Im ain ani li, mi li?      |
|   <H.E.Markowitz@...>   |   V'ahavta L'raiecha kamocha   |
Acharei mos kedoshim, emor behar "Bechukosai tailaichu".


From: <ldwolf@...> (Dahvid and Leah Wolf)
Date: Thu,  4 Jul 96 07:05:05 PDT
Subject: Mitzvat Yishuv Eretz Yisrael

I thought that since today is Shiva Asar B'Tamuz and we're all fasting
because of the Mitzvah and our very strong and eternal connection to
Yerushalaim, past present and future, we might stop to think about the
Maamar Chazal: Mitzvat Yishuv Eretz Yisrael Shkula KeNeged Kol HaMitzvot

We've all heard all the excuses and Heterim, but looking at the reality
of the Nisim and Nisyonot Hashem has blessed our generation with, isn't
it time we see a little more massive Yishuv HaAretz from our Torah
community?  I am well aware of the problem: a vacuum of knowledge and
awareness of the Mitzvah.

One of the hardest questions I have to answer constantly from
non-observant Israelis in Israel is "Why do so many 'religious' Jews
live in Chutz L'Aretz?"  One of the answers I give is:"Ask them!"

So, I'm asking you, not Chalila to cause anyone pain or discomfort or
embarrassment or not even to hear all the excuses, but to try and raise
public awareness of the Halachic and community urgency of promoting
Aliya in Torah communities around the self-inflicted Gola. There's a
famous saying that the difference between Gola and Geula is one little
"aleph" that each of us must and can do.

I would be happy to hear suggestions on this forum of how to promote
awareness and then fulfillment of this very crucial Mitzvah--I am
convinced that a massive Aliya of Torah-committed Jews who come to GIVE
to our beautiful land of Israel is what we as a Jewish community need
SIMCHATI.  I think that involves more than just breaking a glass...May
everyone celebrate many Smachot B'Yisrael!!

Thank you very much.

 Dr. Dahvid and Leah Wolf
 Metar, Israel


From: Sarah Bauer <r22500@...>
Date: Thu, 4 Jul 1996 13:05:21 -0400 (EDT)
Subject: Orthodox Caucus and Sand and Stars

#1. re: Orthodox Caucus
Could anyone give me some information about a 1996 publication
of the Orthodox Caucus containing proposals for social sanctions 
against recalcitrant spouses in cases of Get.
What is the name and address of the publication? Who is the
author of the article?

#2. re: "Sand and Stars"
Can anyone help me get in touch with Ms. Yaffa Ganz, author of a
jewish history book for youth, "Sand and Stars". 

Thank you for your help.
(s)Sarah Bauer, Montreal.


From: Melech Press <PRESS%<SNYBKSAC.BITNET@...>
Date: Thu, 04 Jul 96 13:49:47 EST
Subject: Re: Sdei Khemed Citation

Yitzchok Kasdan asks for the correct citation in the Sdei Khemed.  The
citation he quotes is in fact correct.  There are two editions of the
Sdei Khemed and the one referred to by Butman is that published by the
Lubavitcher publishing house, Kehot.
 Mystery solved.
Melech Press

M. Press, Ph.D.   Dept. of Psychiatry, SUNY Health Science Center
450 Clarkson Avenue, Box 32   Brooklyn, NY 11203   718-270-2409


From: <gershon.dubin@...> (Gershon Dubin)
Date: Thu, 04 Jul 96 00:28:00 -0400
Subject: Selling Land in Israel

> It is assur to sell land in Israel to an idolator.  That issur does
> not apply to the non idolatrous non-Jew (Ger Toshav).  [The
> Palestinians are not true idolators, whatever else they may be.]  

	Idolators they are not, but Gerim Toshavim they are also not.
They would need to accept the seven mitzvos of Bnei Noach and
acknowledge the sovereignty of the Jews over the land.  Even so it is
not at all clear that it is permissible to sell them land; see Rambam
Hilchos Avodas Cochavim 10th perek.

> the issur forbade any sale to a non-Jew, then the sale of land during
> the shmita year would always be fornidden.  

	It is my understanding that this issur was considered during the
debate over the "heter mechira".  You also imply that the sale of land
during shmita is today universally accepted.  It is not.

<gershon.dubin@...>        |
http://www.medtechnet.com/~dubinG   |
consultants in CLIA/OSHA compliance |

From: <hoozy@...> (Avraham Husarsky)
Date: Wed,  3 Jul 96 18:32:34 msd
Subject: Selling Land in Israel

>It is assur to sell land in Israel to an idolator.  That issur does not
>apply to the non idolatrous non-Jew (Ger Toshav).  [The Palestinians are
>not true idolators, whatever else they may be.]  If the issur forbade
>any sale to a non-Jew, then the sale of land during the shmita year
>would always be fornidden. 
>Finally, the issue at stake is not ownership but sovereignty, which is
>not the subject of any of the sources frequently cited by those who make
>your assertion.

it is fine that you want to be halachically correct on the issue but you
are contradicting yourself with the above statements.  there may be no
issur to sell land to a ger toshav, but a ger toshave is a
non-idolatrous non-jewish resident of eretz yisrael who ACCEPTS JEWISH
SOVEREIGNTY over the land.  so even if as you claim, that you can sell
land to a ger toshav, giving away sovereignty over the land is a whole
different ballgame.

a paradigm may be the incident whereby shlomo gave cities in the galil
to chiram the king of tyre as a tribute to his contributions towards
building the mikdash.  chazal are at a loss to finding a halachically
justifiable reason for this to have been permissible and the question as
to how shlomo was indeed able to do this is basically unanswered.

Name: Avraham Husarsky         
E-mail: <hoozy@...>, ahuz@netvision.net.il


From: Dave Curwin <6524dcurw@...>
Date: Thu, 04 Jul 1996 15:57:34 EST
Subject: Sin of Convenience

In the book, "Religious Zionism -- After 40 Years of Statehood" 
(Mesilot/WZO, 1989), there is an article by former Mafdal Member of 
Knesset Moshe Unna z"l, entitled "Reform and Conservative in Israel."
(The article was translated by Shafer Stollman). In the end of the
article, Unna mentions a quote of the Rabbi of Kotzk, who said
that the difference between the Sin of the Golden Calf and the sin
of the Spies, in terms of the long-term punishment, was that the sin
of the Spies was a "sin of convenience. They didn't wan't to go to
war. The Holy One blessed be He doesn't tolerate those who want
convenience." Does anyone know the source of this quote? What is
the original Hebrew, or at least the Hebrew for the word convenience?

David Curwin		With wife Toby, Shaliach to Boston, MA
904 Centre St.          List Owner of B-AKIVA on Jerusalem One
Newton, MA 02159                   <6524dcurw@...>
617 527 0977          Why are we here? "L'hafitz Tora V'Avoda"


From: Michael and Abby Pitkowsky <pitab@...>
Date: Thu,  4 Jul 96 22:03:12 PDT
Subject: Time bound mitzvot and women

The whole attempt to try and find some "philosophical/religious" 
explanation for women's exemption from time-bound mitzvot is difficult
for a number of reasons.  The biggest being that there are a
large number of time-bound mitzvot for which women are obligated:
hakhel-devarim 31:12; eating of matzah-Pesahim 43b; four cups
at the Pesah seder-Pesahim 108a; lighting of Hannukah candles-Shabbat
23a; reading of megillah-Arachin 3a; kiddush on Shabbat-Berachot 20b;
havdalah-ShAr OH 296:8 (there are those who disagree).  As is clear, the
statement that women are exempt from time-bound mitzvot is pretty weak
as a clear cut rule.  In addition there are a number of non time-bound
mitzvot from which women are exempt such as Pidyon HaBen.  A very
illuminating statement on the issue is the Rambam's Commentary on
the Mishnah, Kiddushin 1:7 (I thank my teacher Dr. Steve Wald for 
teaching me this source).  The Rambam says "...you already know that we
have a principle that one does not learn from generalities and [when]
they said 'all/col', it means 'usually', but positive commandments which
women are obligated to perform and those which they aren't obligated to
perform in their entirety, they have no 'generality/clal'.  Rather they 
are transmitted orally and they are [accepted matters/traditions?].  
Don't you know that women are obligated to eat matzah on [the first
night] of Pesah, celebrate holidays, hakhel, prayer/tefillah, reading
of megillah, Hannukah candles, Shabbat candles, kiddush on Shabbat/
kiddush hayom, and all of these are positive time-bound mitzvot and for
every one of them the obligation of women is the same as that of men."

Name: Michael Menahem and Abby Pitkowsky
E-mail: <pitab@...>


From: Shimmy Schwartz <shimmy@...>
Date: Thu, 04 Jul 1996 19:19:28 -0400
Subject: Translation -- "Ashrei"

Most Hebrew-English siddurim translate "ashrei" as "happy."  The
ArtScroll siddur translates it as "praiseworthy."  The two meanings are
obviously significantly different, but so are the implications.  The
first meaning implies that one who recognizes, fears and loves haShem
will derive intrinsic pleasure from doing so.  The second implies that
one will be praised--by haShem, perhaps by other people--but does not
necessarily imply resulting happiness.

What are the sources for these two interpretations?  What are the other
occurrences and meanings of "ashrei"?

Steve (Shimmy) Schwartz
With Rebecca, Forest Hills, NY: <shimmy@...>
NYNEX Science & Technology, Inc., White Plains, NY: <schwartz@...>


From: Chana Luntz <heather@...>
Date: Thu, 4 Jul 1996 21:15:08 +0100
Subject: Vow freeing ceremony for customs

In message <199607040114.VAA26240@...>, (Russell Hendel)
>To the best of my knowledge (please correct me if anyone knows this is
>wrong) EVEN IF NO VOW was taken, if a person performs a custom for say
>three years (without explicitly stating BELI NEDER) then it is
>considered as if the person took a vow. 

Not just three years - three times running.  A friend of mine davened
ma'ariv three times running without having in mind not to take it on as
an obligation (she had a number of shiva calls that week)- and her Rav
said that she is stuck with it (her husband thinks this it is fantastic,
so there is no 'out' there).  The Rav didn't even offer her the option
of annulling the vow.  Admittedly, davening is a little different, in
that there are those who hold (like the Aruch HaShulchan) that women
should be davening ma'ariv in any event (and not like the Mishna Brura
who holds they only need daven Shachris and Mincha). Still, especially
here in England, it is a significant tircha ( the sun sets so late here
in summer that it means that if you daven ma'ariv you can't go to bed
when you want to, because it is not yet time for ma'ariv).  It certainly
has made me a lot more careful about davening ma'ariv, so I don't end up
adding another service without at all intending to.




End of Volume 24 Issue 60