Volume 33 Number 01
Produced: Tue Jul 25 5:28:47 US/Eastern 2000
Subjects Discussed In This Issue:
Belt key fasteners
[Danny Skaist]
Book Burning
[Eli Turkel]
Disabilities, disturbances and shul
[Chaim Shapiro ]
Kashrut and other information on cities around the world.
[Dani Wassner]
Lights on Yom Tov (3)
[Menashe Elyashiv, Elaine and Robert Sherer, Ben Z. Katz]
Non-Jew on Shabbat
[Aliza Fischman]
Pictures before the Wedding
[Chaim G Steinmetz]
Rabbi Moshe Feinstein of carrying a key on Shabbat
[Gilad J. Gevaryahu]
Source for Quote on Simcha
[Yitzchok Zirkind]
Teacher vs Curriculum-Resource-Material approach
[Russell Hendel]
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From: Danny Skaist <danny@...>
Date: Mon, 17 Jul 2000 13:11:49 +0200
Subject: Belt key fasteners
<<-- Janice
If the purpose is a reminder, that could simply be served by a
shinui. My objection to making a key into a belt fastener is not
halachic -- as has been pointed out, it is technically permissible. My
objection is to the loophole spirit of the thing. Belts do not come with
keys as fasteners. The only reason one is substituting the key for the
original fastener is in order to carry it. >>
The only reason one is substituting the key for the original fastener is
not "to carry it" but to have the key with you. The "spirit" of the
thing is to observe shabbat. To keep the "sign" between us and the
almighty. If that can be done by substituting a key for a fastener,
then it is in the spirit of the law.
danny
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From: Eli Turkel <turkel@...>
Date: Mon, 17 Jul 2000 19:20:04 +0300 (IDT)
Subject: Book Burning
Zev Sero writes:
> In fact, it is an open halacha that a Sefer
> Torah written by a Min must be burned; surely this also applies to any
> Christian Bible, even a volume that only contains the `OT'. Does Mr
> Diamond suggest that this law does not apply today, because it doesn't
> accord with our shared liberal philosophy on free speech?
First of all burning a book written by a min obviously has nothing to do
with censorship or destrying someone else's work. As noted this applies
even to a Torah written by a min. Thus, it has nothing to do with
todays bookburnings.
Second I am not convinced that one needs to burn a Bible written
by a nonJew.
> >The second is that, as in the case of the burning
> >of Rambam's writings and the subsequent and consequent burning of the
> >Talmud, once the bookburning genie has been let out of the bottle it is
> >very difficult to put it back in. I do not trust anyone, including and
> >especially myself, to have the wisdom to know what must be burned and
> >what may remain.
>
> Again, this assumes that there's something wrong, a priori, with book
> burning, which could only be suspended in the most extreme
> circumstances; from the POV of Torah and Halacha, I don't know of
> anything to justify such a negative attitude to book burning.
I don't know if there is anything apriori in halacha against book
burning. However, the story with the burning of Rambam's works shows
that in real life it is always counterproductive. It involves outside
groups who then cause even more damage and also increases the curiosity
of others. It is clear that the cherm on Spinoza did more harm than
good. The fact that cherem is allowed by halacha does not mean that it
is wise to use a cherem and similarly for book burning.
Eli Turkel
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From: Chaim Shapiro <Dagoobster@...>
Date: Mon, 17 Jul 2000 22:57:05 EDT
Subject: Disabilities, disturbances and shul
Recently, my shul in North Hollywood, CA, has invited the participation
of several young men with moderate to severe developmental/mental
disabilities. And while I have heard a few men grumbling in the back
about the "disturbances" (on occasion some of the young men make noise,
or daven very loudly) the kehilla as a whole, and the rabbis in
particular must be commended for realizing that these young men are an
integral part of Klal Yisroel, and belong in the Shul as much as anyone
else.
There participation has led me to wonder. At what point should Shul say
that they cannot tolerate the disturbances an individual with a
disability makes? Take for example, a person with tourette's syndrome,
a neurological disorder which causes tics. 90% of the time this is not an
issue. However, a small minority of those with tourette's syndrome have
what's called corprolalia, an uncontrollable need to say, or possibly
yell obscenities.
To my thinking, a disability is a disability, tourette's syndrome is no
different. The only difference is in how others react to it. Yes,
people may feel uncomfortable Davening with a person saying things they
do not expect to here in a Shul, however, that discomfort is with the
other members not the individual with tourette's. Think back to the
first time you saw someone in a wheelchair, or an individual who was
completely blind. Chances are very strong you were scared or set back
by it. However, as time passes, one grows used to it. I see no
difference regarding an individual with tourette's. Yes, it may seem
"weird" or slightly uncomfortable. But again, that is not the issue of
the disabled person. It is the issue of those around him who need to
accustom themselves to something that they may never have seen.
Chaim Shapiro
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From: Dani Wassner <dani@...>
Date: Mon, 17 Jul 2000 11:09:12 +0200
Subject: Kashrut and other information on cities around the world.
Since there has been many requests for information on Jewish life etc..
in various cities of the world, I suggest people visit this site
www.jedirectory.com
Whilst I have not looked properly into the site (and take no
responsibility for the contents), it apparently contains information for
the Jewish traveller around the world: kosher food, shuls, mikvehs etc...
Dani Wassner, Jerusalem
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From: Menashe Elyashiv <elyashm@...>
Date: Tue, 18 Jul 2000 08:34:19 +0300 (IDT)
Subject: Lights on Yom Tov
Some Poskim held that turning on electricity on Yom Tov is like lighting
from fire to fire because the electricity is in the socket. The same for
matches because the fire is under the red part of the match. Many Olim
from these places did turn on electricity on Yom Tov, but this has ended
because the we now understand that electricity is not fire. But - what
is electricity? What issur is using a non heating thing? If it heats up
- it is bishul(cooking), but what about a fan?
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From: Elaine and Robert Sherer <ERSherer@...>
Date: Mon, 17 Jul 2000 10:47:48 EDT
Subject: Re: Lights on Yom Tov
Michael Feldstein asks
<Does anyone know the reasoning behind why certain rabbis allowed one to
turn lights on (but not off) on Yom Tov? . . . does it have anything to
do with the concept of aish m'aish?>
This was exactly the reasoning as I understand it. Turning on a
light, in the early days of electricity, was equated with lighting a
fire, something permitted on Yom Tov, when lit from an existing "flame."
Today, we are better educated and have a better understanding of just
what we are doing when we turn on an electric light or any other
electrical appliance, and understand that we are creating new electrical
energy and are no more permitted to turn on an electric light on Yom Tov
than we are permitted to turn on an electric stove, or a television set.
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From: Ben Z. Katz <bkatz@...>
Date: Mon, 17 Jul 2000 01:32:57 -0500
Subject: Re: Lights on Yom Tov
>From: Michael Feldstein <MIKE38CT@...>
>A while back I remember reading some response by a noted rav, Rabbi
>Epstein, which allowed the practice of turning lights on on Yom
>Tov--although I know there are many others who have stated that the
>practice is prohibited.
>
>Does anyone know the reasoning behind why certain rabbis allowed one to
>turn lights on (but not off) on Yom Tov? Were there any rabbis who
>permitted one to turn lights both on and off? Why should there be a
>difference between turning a light on or off--does it have anything to
>do with the concept of aish m'aish? Also, why did this practice fall
>into disfavor--was it that we learned more about the science of
>electricity (and therefore felt that what we once thought might be
>permitted is now assur), or was it a general swing to the right?
See the article The use of electricity on shabat and yom tov by Rabbis M
Broyde and H Jachter in the Journal of Halacha and Contemporary Society,
Spring 1991, Vol. 21, pp 4-47.
Ben Z. Katz, M.D.
Children's Memorial Hospital, Division of Infectious Diseases
2300 Children's Plaza, Box # 20, Chicago, IL 60614
Ph 773-880-4187, Fax 773-880-8226
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From: Aliza Fischman <fisch.chips@...>
Date: Sun, 16 Jul 2000 18:49:22 -0400
Subject: Non-Jew on Shabbat
I read in one of the postings, (sorry I can't find it right now) that if a
Non-Jew does work for you on Shabbat, you can't use it until x amount of
time after Shabbat (x being the amount of time it took the person to do
it). The reason given was that while we are not suspicious that a frum Jew
would asked another Jew to be m'chalel Shabbat for him or her, the same
frum Jew might ask a non-Jew to do the same m'lacha. My question is as
such: What if that m'lacha was prearranged, so the Jew did not ask him on
Shabbat?
For instance, you order a cab to pick you up at home to take you to the
airport for a flight that leaves 1 hour or so after Shabbat. This time
frame means that having them come even 10 minutes after havdala means that
you may miss your flight. Assume it is a business trip and the flight can
not be rearranged. Is there still a problem is the cab was pre-ordered and
you request a non-Jew, so that a Jew wouldn't be driving to/ for you on
Shabbat?
Aliza
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From: Chaim G Steinmetz <cgsteinmetz@...>
Date: Sun, 16 Jul 2000 12:39:03 -0400
Subject: Pictures before the Wedding
In #92 David Cohen <bdcohen@...> writes
> No one has sighted any Jewish sources for this practice, certainly not
> based on any Talmudic, Gaonic, or Rishonic source. If the reason
> given, based on kallah's having gone to mikveh, the solution would be
> much simpler-- don't allow them at be alone together.
Similarly, there were several claims lately that there is no (Jewish)
source for this (and similar) Minhag(im).
Please see references to this Minhag in "Nisooin K'hilchoso" (by Rabbi
Binyomin Adler, Yerushalayim 5785) Vol. 1 p. 115 where a similar Minhag
(not to see each other from the conclusion of the Shidduch!) is brought,
with sources (in footnote 254) from: Shu"t Marshdam ( - from the time of
the Beis Yosef) Siman 31 as a "Minhag Ashkenaz", Pela Yoaitz (Erech
Kallah) as a "Minhag Turkey (?)", Elah Hamitzva 552 as "Minhag Eretz
Yisroel", & see R'dak Breishis 24:65 (one of the Rishonim) "and with this
story (of Rivkah) the Torah teaches Derech Eretz & Tznius that it is
fitting for a women to have shame from her betrothed & not be seen by him
until she is married to him").
Chaim G. Steinmetz
<cgsteinmetz@...>
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From: Gilad J. Gevaryahu <Gevaryahu@...>
Date: Mon, 17 Jul 2000 09:15:25 EDT
Subject: Rabbi Moshe Feinstein of carrying a key on Shabbat
I spoke today to Rabbi Aaron Gold, a veteran teacher at Torah Academy of
Greater Philadelphia and a musmach of Rabbi Moshe Feinstein. In 1966 he
was studying in Yeshivat Tiferet Yerushalyim in New York and just got
engaged and contemplated moving to Philadelphia to become a teacher. He
was in the car with Rabbi Feinstein when he asked Rabbi Feinstein how
elaborate has to be a Shabbat key made as a "tie clip" in order to be
allowed to be carried in an area without an eruv. As an answer Rabbi
Feinstein took out of his pocket his Shabbat key and handed it over to
Rabbi Gold to see, saying: this is what I use on Shabbat. It was a
simple, non-ornamented key with a tie clip attached to its back. This
"ma'ase rav" is an important non-written teshuva on the usage of "
tie-clip key" on Shabbat, and to the best of my knowledge it was not
written in Igrot Moshe.
Rabbi Gold read the above and allowed me to post it.
Gilad J. Gevaryahu
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From: Yitzchok Zirkind <Yzkd@...>
Date: Sun, 16 Jul 2000 18:56:37 EDT
Subject: Re: Source for Quote on Simcha
> From: Mordechai <Mhayehudi@...>
> Hi -
> Can someone perhaps help me with the following -
> 1) I seem to recall coming across a quote / teaching that 'simcha tmidis
> eina simcha' (a constant 'happiness' is not considered genuine
> happiness) some time ago. Can anyone tell me where that is stated (if my
> recollection is correct)?
I think you are reffering to the quote "Tanug Tmidi Einoi Tanug" however
Tanug and Simcha are 2 different Midos and See Rambam Hil. Dayois 1:4
"V'loi Yehei Mhoileil Vsocheik..Eloh Someiach Kol Yomov Bnachas Bsever
Ponim Yofois"
Kol Tuv
Yitzchok Zirkind
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From: Russell Hendel <rhendel@...>
Date: Sun, 9 Jul 2000 23:30:55 -0400 (EDT)
Subject: RE: Teacher vs Curriculum-Resource-Material approach
Nina Butler in v32n73 says
> WOMEN AND CURRICULUM - Before we can even open the curriculum
> discussion, we need to have TEACHERS equipped to teach that curriculum.
Nina should be aware that the "Good teacher first" is only one approach
to pedagogy. Another approach (which I had advocated and to which Nina
was responding) is to (a) Carefully define the curriculum (b) carefully
produce resource materials and modules. Of course this requires good
teachers.
However once these resources are developed even mediocre teachers can
come in and do a good job. There are many situations where this
"curriculum-resource" approach works. Furthermore, I am wary of the
"good teacher" approach--very often people try and hide needed work
behind the lack of good teachers.
Russell Jay Hendel; Phd ASA
Moderator Rashi is Simple
http://www.RashiYomi.Com------NEW AND IMPROVED
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End of Volume 33 Issue 1
