Volume 24 Number 99
                       Produced: Wed Sep 25 23:38:59 1996

Subjects Discussed In This Issue: 

"Rabbi" and "KDSH"
         [Stan Tenen]
Bishul Akum - why?
         [Mordechai Gross]
Branches -- Synagogue Variety
         [Jay Kaplowitz]
Calling professors "Father"
         [Zvi Weiss]
Heter for Peyot
         [Jacob Lewis]
         [Yakov Travis]
Kedusha of Mail.Jewish Printouts?
         [Rafi Stern]
Kosher Queries
         [Marc Sacks]
Kristalnacht- Seeking Program Ideas
         [Rabbi Jeffrey Cohen]
Meaning of the word "rabbi"
         [David Charlap]
Meaning of the word Rabbi
         [Micha Berger]
         [Diane Sandoval]


From: Stan Tenen <meru1@...>
Date: Fri, 20 Sep 1996 09:41:03 -0700 (PDT)
Subject: "Rabbi" and "KDSH"

Rabbi, Resh-Bet-Yod, means both to "increase" and to "teach" - in a way 
that is specified by its letters:

Resh = "head" is cognate to Rush, Rash, Reach (in English). Resh means 
to reach out or that which reaches out - like a "head", or a "head-
water".  (A "head-water" is a source of water, metaphorically like our 
head is the apparent source of our actions.)

Bet, Bet-Yod-Tov = "house", means to make a distinction BeTween inside 
and outside.  It is cognate to: BoTh, BeTween, BiT, ByTe, and even BuT 
(which "comes between parts of a sentence), and also to WiTh.  (This "w" 
in English parallels the "v" sound of the Bet without a dagesh.)

Yod, Yod-Vov-Dalet = "hand" and what a hand signifies and does: 
"point/pointer"  and express "will" and "intention."

Thus Rabbi, Resh-Bet-Yod, translated by the operational meaning of each 
of its letters, means:
"To Reach out (Resh) With (Bet) Intention (Yod)."

The "reaching out" aspect gives us the "increase" aspect of rabbi, while 
the Bet and Resh indicate the teaching aspect by adding "with intention" 
- in other words "to teach."

KDSh can also be analyzed by its letters.

Qof, meaning "skull" usually indicates either a "monkey" which has the 
"skull" or physical aspects of mind, or a CoPy which is an English 
cognate of Qof and what a monkey is known to do: "monkey see, monkey do" 
= copy.  Operationally Qof indicates a "vessel" or _Container_, like a 
skull, but not what may be in the container.

Dalet is a "Door" or a "Poor" (person).  A person gets to be poor by 
pouring away their resources. This is what happens at an "open door" and 
at a DeLTa, the Greek/English cognate for DaLeT.  At a DeLTa a river 
"pours out" and disperses and dissipates its river into the sea.  The 
single river stream can be seen to "divide" into a many streams at a 
DeLTa as it fans out.  Thus DaLeT (and DeLTa) can also mean "to divide" 
or "to mete/meter/measure out."

Shin usually means a "tooth."  It designates what teeth do.  Teeth are 
like "notches" or pieces and they come sets.  Thus Shana means a year of 
notches (months).  Teeth, when they are clean, "shine."  ShINe and ShEEN 
are English cognates.  Shin represents that which shines, the sun, 
Shemesh.  Which is also, metaphorically, why Shin denotes spiritual 
energy - "G-d-shine", so to speak.

Thus KDSH - Qof-Dalet-Shin - refers to "a vessel" (Qof) that dispenses 
(Dalet) spiritual energy (Shin).  A person who is QDSh has made 
themselves into (or recognized and expressed their aspect of being) a 
vessel for holding and spreading spiritual energy in the world.

Stan Tenen

P.S. For more information on the operational meaning of the Hebrew 
letters, on the theory on which this work is based, and for personal, 
technical, and Torah references, check out the Meru Foundation web site 
- under construction - on the Internet:  http://www.meru.org  and/or 
email your surface mail address for free information and a sample 


From: <mordy_gross@...> (Mordechai Gross)
Date: Sun, 22 Sep 1996 09:08:24 EDT
Subject: Bishul Akum - why?

It is possible that the non-Jew could use a Jew's pots. The idea of
having a Jew do some of the work is so that some of the actual cooking
will be done under Jewish supervision.
 Mordy Gross


From: <iii@...> (Jay Kaplowitz)
Date: Fri, 20 Sep 1996 14:41:22 -0400
Subject: Branches -- Synagogue Variety

There is some talk where I live of opening a branch or satellite minyan
of the existing large shul.  It's possible that two synagogues will
jointly sponsor the satellite minyan.  Has that ever happened before?
If so, where, and with what results?  I am aware of branch/satellite
minyan operations in Silver Spring, Md. and in Elizabeth, N.J.  Are
there any others.  If you live in a community with a main shul/branch
operation, might you have any recommendations for us?

Jay Kaplowitz


From: Zvi Weiss <weissz@...>
Date: Wed, 25 Sep 1996 09:09:38 -0400 (EDT)
Subject: Re: Calling professors "Father"

> From: <agross@...> (Aaron Gross)
> Date: Sun, 8 Sep 1996 12:53:01 +0200
> Subject: Calling professors "Father"
> In V24N83, Chaim Shapiro asks:
> > One of my Profs at my new school, a Jesuit University, is a
> > priest.  I've been informed that although he has a Phd he will not
> > respond to Dr. as he wants all his students to call him father.  
> > What do I do?
> . . .
> Another solution is to simply avoid the personal address altogether.  I
> once took a course from my father and it was kind of absurd for me to
> raise my hand and say "Dad,..." (too familiar) or "Professor Gross, ..."
> (others in the class knew I was his son and it would have been seen as
> silly).  So, I simply waited for him to address me, "Yes, Aaron?"  And
> then I would simply start with my question.

 Just a side comment to the idea that referring to someone as "Dad" (pr
"Father"?) is too familiar.  I came across a citation in one of the
volumes of Am Hatorah (I think) that discusses aspects of Kibud Av.  In
thie discussion, the point made was that (halachically) the MOST
RESPECTFUL form of address to one's father is simply "My Father" of



From: Jacob Lewis <JLEWIS@...>
Date: Tue, 10 Sep 1996 18:17:41 CDT
Subject: Heter for Peyot

> From: <mhcoen@...> (Michael H. Coen)
> I am interested in determining whether there are any halachic bases for
> . . . men having their payos essentially removed
> during a haircut.
> . . .
> Also, the poskim would uniformly seem to hold that payos must come down
> to at least the upper jaw bone.  Yet, you sometimes see frum men who get
> their sideburns trimmed off when having their hair cut.  Is there any
> basis for this in the halachic literature?

The other part of this question (about married women keeping their 
hair uncovered) seems to have been well answered; this part does not. 
My Chumash (_Living_Torah_  trans. by Reb Aryeh Kaplan z"l), cites 
the Yad as saying that the prohibition against removing the peyot 
applies only to have them removed with a razor (Avodat Kochavim 
12:6, I think).

L'shanah Tovah Tikateyvu,

Jacob  Lewis                   


From: Yakov Travis <ytravis@...>
Date: Fri, 20 Sep 1996 00:18:58 -0400 (EDT)
Subject: KDSH

re: KDSH -- Reb Shlomo Carlebach zt"l once said (as only he could!)
something like this:
those who think holiness is about separating, are missing the deeper
point -- just the opposite! it's about connecting. i have found an example
of this in a kabbalistic text, but consider the simple formula for
betrothal: 'at mekudeshet li (you are sanctified to me). even if this is
understood as the beginning of the brides separation from other men, the
point is ultimately about connection to the husband!
	gemar tov,
 	yakov travis    <ytravis@...>


From: <iitpr@...> (Rafi Stern)
Date: Tue, 24 Sep 96 17:22:08 PDT
Subject: Kedusha of Mail.Jewish Printouts?

Could anyone give me an _authorative_ answer as to whether printed out
pages of mail.jewish have to be treated as sifrei kodesh or whether they
may be disposed of/given to children to draw on the reverse side of/

Rafi Stern
IITPR - The Israel Institute of Transportation Planning and Research
POB. 9180, Tel Aviv 61090, Israel.
Tel:972-3-6873312   Fax:972-3-6872196
E-mail: <iitpr@...>


From: Marc Sacks <Marc_Sacks/Lightbridge*<LIGHTBRIDGE@...>
Date: 9 Sep 96 16:03:59 EDT
Subject: Kosher Queries

These questions are prompted by a recent posting on kosher venison.

1.  I've always had the impression that goats are kosher, but I've never
seen goat meat in kosher butcher shops.  Am I wrong about goats' kosher
status, or is it just that American Jews don't like them?  (Goat is hard
to find in supermarkets as well, though a hallal butcher shop near me
has it.  I know Muslim law is not the same as Jewish, but it does seem
that since kohanim used to sacrifice goats, we should be able to eat

2.  All I know about the kashruth of birds is that they not be
carnivores, i.e.  we can eat chickens but not hawks.  I'm wondering
whether the wingless birds now becoming available (emus, rheas, and
ostriches) can be kosher, assuming they're raised and slaughtered

3.  I've heard mixed opinions on whether swordfish is kosher.  If it's
not, why not?

I'd appreciate it if anyone knows the answers to any of these or could
refer me to an archived posting.  Many thanks.

    --Marc Sacks


From: Rabbi Jeffrey Cohen <cohenj@...>
Date: Sun, 22 Sep 1996 14:02:10 +1000
Subject: Kristalnacht- Seeking Program Ideas

The Jewish Community of Sydney Australia has been doing the same thing
for observing Kristalnacht for the past "n" years. Since becoming part
of the community about 7 months ago I have been challenged to rethink
(or to use current managament palance "re-engineer") many of the things
which have been taken for granted.

The next program which needs evaluation and perhaps re-engineering is
Kristalnacht observance.

Any ideas would be appreciated

While for many of you it is either still shabbat or just after, as I type
this, it is almost Mincha time, Erev Yom Kippur here

G'mar V'Hatima Tovah
Rabbi Jeffrey Cohen
Sydney Jewish Museum, 148 Darlinghurst Road, Darlinghurst NSW 2010
ph:  [+61-2] 9360 7999 ; fax: [+61-2] 9331 4245
e-mail: <cohenj@...>


From: David Charlap <david@...>
Date: Fri, 20 Sep 1996 10:44:54 -0400 (EDT)
Subject: Meaning of the word "rabbi"

<Keeves@...> (Akiva Miller) writes:
>p'ru UR'VU = be fruitful AND MULTIPLY
>L'maan YIRBU y'meichem = so that your days WILL INCREASE
>RAV l'hoshia = ABUNDANTLY able to save
>acharei RABIM l'hatos = follow after the MULTITUDE
>RAV lach sheves = you've sat LONG ENOUGH
>y'hay shmay RABA = may His GREAT Name
>ratzui L'ROV echav = popular with MOST of his brethren
>All of these examples connote an increase or superiority, either of
>quantity or of quality. They have nothing to do with teaching. My guess
>(I must stress that this is only a guess) is that this title was
>designed to clarify the position of the Rav as the great leader of the

I like this, but I think the quantitative aspects of "RBY" do mean
more than the "great" aspect.  Especially considering that the only
example of "great" you bring is Aramaic.

Working from the idea that the root of Rabbi is a concept of increasing
something quantitatively, we can get a definition of "Rabbi" that I
find very appealing:

A Rabbi is a person whose job it is to increase the amount of Kedusha
("holiness" if you will) in the world.  He does this by teaching Torah -
increasing the amount of Torah that people know.  He does it by doing
mitzvot and by getting others to do mitzvot - increasing the number of
mitzvot that are done overall.

And the best explanation is that back before the chain of smicha was
interrupted, a rabbi was a person who could give smicha to another
person - thus increasing the number of people with smicha in the world.

From: <micha@...> (Micha Berger)
Date: Fri, 20 Sep 1996 07:15:35 -0400 (EDT)
Subject: Meaning of the word Rabbi

In Na"ch (Prophets and Writtings, the last 2/3 of Tanach), the word "Rav"
refers to the master of a slave.

I had an idea that I was wondering if someone more able in this are could
confirm or deny.

We first find the use of "Rav" to mean a mentor about the time that the
Saducees arose. I was wondering if they invented the term, and meant it
disparagingly -- that the Pharasees follow their teachers as masters instead
of the True Master. We then adopted the term for ourselves. (Much the same
way the word "Orthodox" came into usage.)

G'mar chasimah tovah,

Micha Berger 201 916-0287        Help free Ron Arad, held by Syria 3626 days!
<micha@...>                         (16-Oct-86 - 19-Sep-96)
<a href=news:alt.religion.aishdas>Orthodox Judaism: Torah, Avodah, Chessed</a>
<a href=http://aishdas.org>AishDas Society's Home Page</a>


From: <Diansand@...> (Diane Sandoval)
Date: Sat, 21 Sep 1996 21:25:53 -0400
Subject: Rabbi

Regarding Akiva Miller's elucidation of the etymology of the title,
Rabbi, in a recent issue, which refutes equating "Rabbi" with "teacher":

Various of the meanings given by Akiva for "Rabbi" would apply to "Rov,"
which is the title given to someone within the yeshiva when he has
reached a sufficient level of Torah learning and knowledge to be granted
public recognition.

However, when that same person goes into the world outside the yeshiva
the expectation is, since that person has achieved a recognizable level
of learning, that he should contribute from it to those less fortunate
in not having reached his level, ie, be a teacher.  I don't mean this in
a formal sense, but in the sense that he should impart a Torah
perspective in various ways, including, but of course not limited to, a
dvar Torah at appropriate times.

Diane Sandoval


End of Volume 24 Issue 99