Volume 32 Number 33
Produced: Mon May 29 8:26:14 US/Eastern 2000
Subjects Discussed In This Issue:
Carrying in shoes on Shabbat
[Gershon Dubin]
Circumcising non Jewish children (2)
[Ezriel Krumbein, Josh Backon]
Coerced Contribution
[Moshe and davida Nugiel]
Dagesh in Aleph
[Deborah Wenger]
Expression
[Ephraim Dardashti]
Gated communities
[I. Caspi]
Haskamot
[Jacob Mayteles]
Heter to Carry Key In Shoe (2)
[Rachel Mestetsky, Shalom Krischer]
Kiddush for a daughter as a segula for a good shiduch
[Aviva Fee]
Kosher Vitamins
[Norman Bander]
Maximum Tachanun Exclusions
[Gershon Dubin]
Mesorah Reading
[Al Silberman]
Mizmor l'david
[Daniel Werlin]
Name of Avraham Avinu's mother (2)
[Gilad J. Gevaryahu, Menucha Chwat]
Portland, Maine
[Ezra Rosenfeld]
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From: Gershon Dubin <gershon.dubin@...>
Date: Mon, 15 May 2000 23:04:17 -0400
Subject: Carrying in shoes on Shabbat
From: Mike Gerver <MJGerver@...>
<snip>
<<If you carry it less than four amot, and then put it down, then I think
(don't rely on this) that it is permitted even rabbinically, and I think
in an emergency one can carry something and repeatedly put it down at
intervals of less than four amot.>>
Carrying something less than four amos is permitted. Carrying
something less than four amos, putting it down and then picking it up
and repeating the process, is forbidden rabbinically. You have not
defined the nature of the emergency which would override that.
<<That's sort of what you would be doing carrying a key in your shoe,
since the key would be indirectly in contact with the ground every time
you put your foot down>>
This type of "putting down" is not counted, and would be
referred to in the Gemara as "omed lekatef", or stopping in order to
readjust the bundle which you are carrying. It is not considered a
stop; to count each step as an interruption in the four amos you would
have to stop after each step, sort of how you'd walk in a graduation
processional.
So in the absence of an overriding need (and the absence of
alternate ways of transporting keys, such as as tieclips, jewelry for
women, or parts of belt buckles) this does not appear to be a good idea.
Gershon
<gershon.dubin@...>
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From: Ezriel Krumbein <ezsurf@...>
Date: Sun, 28 May 2000 19:22:00 -0700
Subject: Re: Circumcising non Jewish children
>From: Michael Horowitz
>My sister just mentioned to me that she had a "bris" to go to today for
>a gentile female friends son.
>The father is Jewish, and of course that doesn't change the fact the boy
>is a goy. So I was wondering is it allowed under Torah law to do a brit
>ceremony for non Jewish children.
I participated as a witness in a similar situation. The mohel was the
father of a friend of mine. The person he normaly used as a witness was
not available. He explained doing it because the boy might want to
convert later on, now at least he would have had a kosher bris. He also
gave the parents a document with witness signatures attesting to the
fact that the bris had been performed. I don't recall for sure but I
believe he had ask Rav Feinstein about doing a bris in this situation.
Kol Tov
Ezriel
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From: Josh Backon <BACKON@...>
Date: Mon, 29 May 2000 1:45 +0300
Subject: Re: Circumcising non Jewish children
The Rema in Shulchan Aruch Yoreh Deah 263:5 forbids circumcising goyim.
The Pitchei Tshuva there brings down the Shaagat Aryeh that according to
the Rambam one is permitted to circumcise Muslims; Rashi prohibits
this. The Har Tzvi YD 215 "Im mutar lamul nochri" discusses the issue
and rules like the Rema (he does mention the Tshuvat
haRambam). Curiously, Rav Ovadia Yosef in Yechaveh Daat II YD 19 that
one is allowed to circumcise *any* gentile (Muslim or Xtian) but that
one who is *machmir* (stringent) shouldn't.
Josh Backon
<backon@...>
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From: Moshe and davida Nugiel <friars@...>
Date: Fri, 19 May 2000 00:23:35 +0300
Subject: Coerced Contribution
Maybe I'm being overly sensitive, but I recently had an experience
during Shabbat davening at a well respected NYC beit medrish which left
me agog. Before Mussaf the gabbi announced an appeal for a family in
distress. He then went around the room, asking each congregant how much
he would pledge, and then announced the amount out loud to the entire
congregation. The pledges ranged from chai to 100 dollars! I happened
to be visiting my son and was standing next to him, and I was
embarrassed to refuse, although, had it happened in my local beit
kenesset, I certainly would have! Is this an acceptable way to solicit
tzadakah?
Moshe Nugiel, Beit Shemesh
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From: Deborah Wenger <dwenger@...>
Date: Mon, 15 May 00 08:25:08 -0400
Subject: Dagesh in Aleph
A question arose this past Shabbat about a word in parshat Emor, 23:17:
the word "taviu" in many - but not all - chumashim has a dagesh in the
aleph. Most of the chumashim that have the dagesh in the aleph also have
a marginal note "aleph degusha," obviously pointing out that this is an
anomaly.
My questions: (1) Why is there a dagesh in the aleph in some chumashim,
but not all? (2) Does anyone know which is correct, and why? (3) Is the
word supposed to be read in a different manner from a word with a
"regular" aleph (and is the trop different)? (4) Is there any commentary
or midrash about why the aleph is treated this way?
Deborah Wenger
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From: Ephraim Dardashti <EDardashti@...>
Date: Sun, 28 May 2000 11:47:30 EDT
Subject: Expression
The Jews of Iran have an expression that is used to express that the
odds of something happening are nil. The expression says: "Such and
such a thing will happen on Tish'a b AV." I am curious if any other
parts of our diaspora have a similar expression tied in to Tish'a b Av.
Ephraim Dardashti
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From: I. Caspi <icaspi@...>
Date: Sun, 28 May 2000 22:03:54 -0400 (EDT)
Subject: Gated communities
I was recently shown an apartment in a gated community. The only way in
or out -- for pedestrians or vehicles -- is via an electronically
operated gate.
This leads to 2 Shabbat-related questions:
1. If the vast majority of the residents are non-Jews, what is the
status of this property, which is completely enclosed behind an
iron fence -- reshut ha-rabim, reshut ha-yachid or carmelit?
2. Other than entering or leaving when someone else happens to open the
gates for themselves, is there any halachically acceptable way of
getting out of and returning to such a community for the purpose of
attending shul on Shabbat?
--I. Caspi
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From: Jacob Mayteles <Jacob_Mayteles@...>
Date: Fri, 19 May 2000 10:22:41 -0400
Subject: Haskamot
In volume 32 number 25 there was a request foe a reference to a good
article describing the history of haskamot to books. I recently came
across an article about this topic and there were 2 references to books
on this topic:
Zechut Hayozrim by Professor Nachum Rakover
Amudim Btoldot Hasefer Haivri by professor Spiegel
the article was in Hearot Ubeurim (#26, page 69) published by Yeshiva
Oholei Torah in New York
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From: Rachel Mestetsky <irises@...>
Date: Mon, 15 May 2000 09:38:50 -0400
Subject: Heter to Carry Key In Shoe
> While the concerns are valid I would say that since permissable ways of
> carrying a key (shabbath belts) exist we need not rely on this heter
A few years (or maybe more than that :-) ago, after my very first car
went to the junkyard, I took the door and ignition keys (I *am* dating
myself!), and made a pair of earrings out of them. Could I do something
like this for my house keys and literally wear my earrings out?
Shalom,
Rachel
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From: Shalom Krischer <shalom_krischer@...>
Date: Tue, 16 May 2000 12:54:28 -0400
Subject: RE: Heter to Carry Key In Shoe
Russell Hendel writes in Mail Jewish V32n25:
> ...
> Yes. I believe Rabbi Rackman introduced this permissability for people
> who lived in dangerous neighborhoods in the New York Area. The
> technicalities of it are that Carrying the Key in a shoe is a "non
> normal" way of carrying and therefore only Rabbinically
> prohibited. Hence, the argument went, one can violate rabbinic law if
> one is in a bad neighborhood.
>
> While the concerns are valid I would say that since permissable ways of
> carrying a key (shabbath belts) exist we need not rely on this heter
Wait a minute, AFAIU a "shabbos belt" (one where the buckle has been
"modified" to use a key instead of the usual clasp) is allowed ONLY
because it too is a "non normal" way of carrying ("k'liacher yad"
{literally "as if on the back of the hand" ie "non normal method of
carrying"}), and as such, both methods "rely" on the same heter.
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From: Aviva Fee <aviva613@...>
Date: Sun, 28 May 2000 19:39:07 PDT
Subject: Kiddush for a daughter as a segula for a good shiduch
Someone told me that they heard of someone who went to a Rebbe and said
that their daughter was having a big problem finding a shidduch. The
Rebbe asked if they ever made a kiddush for their daughter to which they
replied "no".
The Rebbe said that they should make a kiddush for their daughter and she
will then have success n finding a shidduch. To which they did.
Has anyone heard of that ma'sey?
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From: Norman Bander <Nbander@...>
Date: Sun, 28 May 2000 19:56:22 EDT
Subject: Kosher Vitamins
Freeda Vitamins are certified by OU. Rabbia Reuven Flamer (Chabad)
knows a great deal about kosher vitamins. You can write him at
<NATFCERT@...> (NATural Food Certifiers).
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From: Gershon Dubin <gershon.dubin@...>
Date: Sun, 28 May 2000 18:46:31 -0400
Subject: Maximum Tachanun Exclusions
From: Ed Norin <EngineerEd@...>
<< It struck me that if, God Forbid, I was dovening that day in the
> house of somebody sitting Shiva, I would have five reason's not to say
> Tachanun. Is there any way to get more than five reason's not to say
Tachanun?>>
Be a ba'al bris (father, mohel or sandek of a baby whose bris was that
day), or have a bris in situ _later_ that day.
Have a choson on hand.
Now, if it is the yahrtzeit of enough rebbes, the sky's the limit, right
<g>?
Gershon
<gershon.dubin@...>
[Similar response from <NJGabbai@...>, as well as question from one
person why one should care about this at all? Mod.]
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From: Al Silberman <alfred.silberman@...>
Date: Tue, 16 May 2000 09:50:39 -0400
Subject: Re: Mesorah Reading
Eliezer Appleton in mljewish V32n25 wrote:
> Can anyone help with the reading of the Mesorah (ketana/parve) in this
> week's parsha at Vayikra 19:10 on the phrase "Ani Hashem Elokeichem"?
In C.D. Ginsburg's collection of the Massorah there are three Massorahs
that relate to this phrase.
The subject of the Massorah referred to is the following group of 37
pesuqim in VaYiqra:
18:2, 18:4, 18:5, 18:6, 18:21, 18:30, 19:2, 19:3, 19:4, 19:10, 19:12,
19:14, 19:16, 19:18, 19:25, 19:28, 19:30, 19:31, 19:32, 19:34, 19:37,
20:7, 21:12, 22:2, 22:3, 22:8, 22:30, 22:31, 22:33, 23:22, 23:43, 24:22,
25:17, 25:55, 26:1, 26:2 and 26:45.
All of these pesuqim end in either the phrase "Ani Hashem" or "Ani
Hashem Elokeichem".
Massorah number 945 in Ginsburg's collection states that there are 20
pesuqim in VaYiqra which end with "Ani Hashem". That listing incorrectly
has 20:26 which doesn't end in either phrase instead of 22:3.
Massorah number 949 states that there are 24 pesuqim in the entire
Tanakh which end in the phrase "Ani Hashem Elokeichem". That listing
incorrectly has 26:1 twice and is missing 24:22. This is the messorah
qetanah given in the Leningrad codex for the phrase in 19:10.
Massorah number 946 is the one given in Miqraot Gedoloth and states as
following (paraphrased):
From the beginning of VaYiqra until 19:11 (Lo Tignovu) they all end in
"Ani Hashem Elokeichem" except for three (18:5, 18:6, 18:21).
From 19:11(Lo Tignovu) until 23:21 (Uqerathem be`etzem) it is the
opposite (the listing erroneously says "similarly") except for 4 (19:25,
19:31, 19:34, 20:7).
From 23:21 (Uqerathem be`etzem) until the end of VaYiqra it is again
"Ani Hashem Elokeichem" except for 2 (26:2, 26:45).
Moshe Silberman
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From: Daniel Werlin <daniel_werlin@...>
Date: Mon, 15 May 2000 18:34:16 -0400
Subject: Mizmor l'david
It is an almost universal Ashkenazi custom to recite psalm 29 (Mizmor
l'David. Havu lAdonai) while standing. All the sources I have checked
(even the Netiv Binah) contain only general references to kabbalistic
reasons for why this is so. The general thrust, though, is that this
psalm is extraordinarily important: various midrashim attest that it
embodies references to the 19 berachot of the amidah for chol and 7
berachot for Shabbat. Does anyone know the specific reason or have
citations for the sources?
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From: Gilad J. Gevaryahu <Gevaryahu@...>
Date: Mon, 15 May 2000 11:13:09 EDT
Subject: Re: Name of Avraham Avinu's mother
Ron Degany asks (v32n25) for <<the name of Avraham Avinu's mother and
the (preferably textual) source(s) for this information>>
The source for Abraham's mother name is Bava Batra 91a where Rav is the
source for the name which is "Amatle bat Carnevo." She is listed there
together with other mothers in a very puzzling list. Dr. Harvey
Sicherman, Dr. James McDonough and I are putting the finishing touches
to an article which will explain the list.
Gilad J. Gevaryahu
[Others giving source include: Shlomo B Abeles & Abe
<meishiv@...>. David A. Kingsley, along with the source notes:
The gemara also asks what is the importance of this information.
Dov Teichman <DTnLA@...>, along with the source notes:
Coincidentally, she had the same name as Haman's mother, Amtelai bas
Orvasi(?).
Mod]
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From: Menucha Chwat <menu@...>
Date: Mon, 15 May 2000 07:33:34 +0200
Subject: Re: Name of Avraham Avinu's mother
Avraham Avinu's mother's name was Amtalai Bat Carnavu. (Bava Batra 91.)
As a childbirth educator and labor coach I've heard that it's a sgula
for a woman having a difficult birth - maksha laledet- to say this name
17 times. Does any one know why?
Menucha Chwat
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From: Ezra Rosenfeld <zomet@...>
Date: Thu, 18 May 2000 06:56:30 +0300
Subject: Portland, Maine
I need information about Portland, Maine for a friend who will be there for
six weeks. I would be grateful if someone could provide me with such or the
name, phone number and email of anyone who lives there.
Thanks very much
Ezra Rosenfeld
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End of Volume 32 Issue 33