Volume 36 Number 03
Produced: Thu Mar 7 23:03:40 US/Eastern 2002
Subjects Discussed In This Issue:
Birkat Cohanim
[ben katz]
Carrying in a block of apartments on Shabbat
[Janet Rosenbaum]
Cellular phone policies in Shuls, etc. (2)
[Eli Lansey, Carl Singer]
Cellular phones
[Beth and David Cohen]
Cheleck Eloka Me'maal
[Netanel Livni]
Emden, Bacon and traditional heresy
[Yaakov Fogelman]
Gomel
[Aliza N. Fischman]
Minhagim
[Reuven Miller]
OU BACON
[Rabbi Yisroel Finman]
OU Bacon
[Bill Bernstein]
Parshat Zachor
[<ajp74@...>]
Torah reading by a minor
[Shmuel Himelstein]
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From: ben katz <bkatz@...>
Subject: Re: Birkat Cohanim
>>From: Mark Symons <msymons@...>
>>Another question on the introduction to Birkat Cohanim. In the phrase Am
>>K'doshecha Ka'amur, does Ka'amur qualify Am K'doshecha - Your holy
>>people, as it is said - which is what it sounds like when the kahal
>>recite this as a phrase immediately after the chazan calls out Cohanim -
>>but why is it necessary to add Ka'amur? Or perhaps Am K'doshecha should
>>be in brackets, and Ka'amur refers to the text of the bracha which is
>>about to follow (ie Barchenu Bab'racha ... Ka'amur Y'varech'cha etc)?
People are going to say that I answer every question like this, but
here goes:
In Sidur Rav Sadia Gaon the language is "kohanay am kedoshecha
ka-amur" with the phrase Mr. Symons is troubled by modifying the priests,
not standing alone. It seems to me this girsa makes the most sense and
obviates the difficulties posed.
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, Voicemail and Pager: 3034
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From: Janet Rosenbaum <jerosenb@...>
Date: Thu, 7 Mar 2002 01:40:35 -0500 (EST)
Subject: Carrying in a block of apartments on Shabbat
Gershon Dubin <gershon.dubin@...> writes:
> If, in addition to sharing USE of the kitchen, you share food as
> well, presto, you have an eiruv. If not, you need only pool some bread,
> enough for two meals for one person, and have a more formal eiruv.
When I asked about this, I was told that in addition to there being
food, you also have to buy the carrying rights from the apartment
building management.
Janet
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From: Eli Lansey <elansey@...>
Date: Wed, 6 Mar 2002 23:39:04 +0200 (IST)
Subject: Re: Cellular phone policies in Shuls, etc.
<Phyllostac@...> (Mordechai) wrote:
> A problem that has recently developed (in the last few years, gradually
> increasing in severity) is the use / abuse of cellular phones, and,
> particularly in a Jewish context, their use in houses of worship and
> study.
> ...
> Anway, I am curious to know how Jewish institutions (esp. Botei Knesios,
> Botei Midroshos and Yeshivas) have dealt with this problem...
In Gush there is a sign on the door to the Beit Medrash essentially asking
people to turn off their phones. Next to the words is a picture of a
cell-phone with a line through it (kind of like a 'No Smoking' sign).
Eli.
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From: <CARLSINGER@...> (Carl Singer)
Date: Tue, 5 Mar 2002 23:18:02 EST
Subject: Re: Cellular phone policies in Shuls, etc.
Let's go one further -- how about in a restuarant? Is rudeness and / or
being inconsiderate against halacha -- no this isn't a Purim shaila.
Kol Tov
Carl Singer
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From: Beth and David Cohen <bdcohen@...>
Date: Wed, 06 Mar 2002 09:03:49 -0500
Subject: Cellular phones
When I was learning with my son recently at Yeshivat Har Etzion in Alon
Shevut, it was made clear to everyone that all cell phones (and everyone
has one) are to be turned off, or put on vibrate when entering the Beit
Midrash. We know that when we want to call our son, we can only reach
him during his afternoon break, suppertime or after night
seder. Otherwise we always get his voice mail.
David I. Cohen
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From: Netanel Livni <n_livni@...>
Date: Wed, 06 Mar 2002 10:52:29 -0800
Subject: re: Cheleck Eloka Me'maal
Neil Normand Wrote:
>Your assertion that "The idea of the soul being 'a portion of the
>divine, literally,' is one expression of such a view, and is a
>perfectly legitimate one within Judaism" is, in my opinion, incorrect
>and goes against a basic tenet of Judaism, the unity of G-d.
While the Rambam might very well find the concept of 'Chelek Eloak
Mimaal' objectionable. That does not mean that this idea contradicts
the unity of G-d. The idea that G-d is both transcendent and immanent
precedes the Rambam and can be found in many midrashim. The Rambam
himself admits at some level to this paradox since he never takes a
'deist' approach to theology. The Rambam admits that G-d is involved in
this world, a fact that greek philosophers believed can not coexist with
a totally transcendent G-d. The Rambam just seems to draw the line
where where G-d's immanence stops at a different point than the mystical
tradition does.
Netanel
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From: Yaakov Fogelman <top@...>
Date: Thu, 07 Mar 2002 05:49:35 +0200
Subject: Emden, Bacon and traditional heresy
1) The main source for the conflicts between Yaakov Emden and his
father, the Chacham Tzvi, mentioned by Norm Broner, is likely the
latter's insistance that he not marry the woman he loved; he obeyed, but
kept up a lifelong correspondence with her, despite his 3 wives, two of
whom died young. He is famous for his responsa on non-Jewish influence
on Jews, in which he attempts to revive concubinage, to avoid
R. Gershom's goyish prohibition of polygamy (Sh'alot Yavetz, II:15). I
have some copies of his Hebrew diary, Megillat Sefer, available for $30
plus postage, mainly an account of his life-long war with Rav Yochanan
Eifshitz, with lots about his father. Rav J. Soloveichik thought that
Chacham Tzvi's view was logical- the takana of 2 days of yom tov had
nothing to do with where you lived, but where you were- in Israel you
knew the correct day, abroad you did not. Rav Kook added that keeping
two days in Israel, because one is going back to the terrible exile of
scarsdale or Boro Park, shows a basic lack of faith- that Moshiach will
not come meanwhile and gather us all back home.
Re bacon in maple syrup, I heard years ago from Rav Levy that it is OK
in that the bacon is no way a food ingredient, but is briefly dipped in
to aid the boiling process.
Finally, does anyone have a follow-up on Rav Moshe Feinstein's attempts
to ban an alleged commentary on the Torah by Yehuda HaChassid because it
contained heretical statements, along with well-established Sefer
Tziyoni, which included it (Igrot Moshe, Y.D. II, 114-115). I heard from
Joe feder that a Rav Weiss protested his ruling. I have an article on it
in this week's parasha study; anyone who would like a copy,or to
subscribe to the parasha studies, is invited to write me on e-mail.
Yaakov Fogelman
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From: Aliza N. Fischman <fisch.chips@...>
Date: Tue, 5 Mar 2002 22:50:35 -0500
Subject: Re: Gomel
After each of my children was born I went to Shul as soon as I was able
and bentched Gomel. My first child was a week and a half old, my second
was 3 days old. (I went to her naming in shul and did it then.) As far
as I understand a woman may bentch Gomel within 30 days within giving
birth. She may also bentch over the same things that a man would. In
the shuls I have been in (when the occasion arose) women bentched
between aliyot, as did the woman in the original posting. So, yes, that
was the proper time for her to do it.
Gomel is a bracha thanking HaKadosh Baruch Hu for saving you from a
dangerous situation. Why would there be a problem? I am not ignorant,
I know some people have issues with it, I just don't get why. Can
anyone enlighten me?
Aliza Fischman
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From: Reuven Miller <millerr@...>
Date: Wed, 6 Mar 2002 08:10:17 +0200 (IST)
Subject: Minhagim
> From: Perets Mett <p.mett@...>
> Reuven Miller <millerr@...> asked:
> >Is there a minhag to make the shabbat Bar Mitzvah in shul on shabbat
> >_before_ the boys 13th birthday rather than the shabbat after?
>
> Yes, there certainly is such a minhog (akin to the Ashkenazi custom of
> calling up a chosn to the Torah on the Shabos before the wedding) and it
> is referred to in the classic work on krias hatorah "Shaarei Efraim",
> Rabbi Ephraim Zalman Margulies of Brod.
> the Galitsyaner shtetl where I grew up, barmitsvas were celebrated
> invariably on the preceding Shabbos."
Todah Raba to R'Perets
I will bl"n look for the sefer.
and perhaps this can be an example to all those who answered me on list
and off that there "can't be" a minhag like that. It "don't make no sense"
Minhagim are or are not.
After we determine that there is a minhag then we can start looking for
the rational
Reuven
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From: <NISHMAT@...> (Rabbi Yisroel Finman)
Date: Wed, 6 Mar 2002 09:15:38 EST
Subject: Re: OU BACON
Although a small amount of fat is needed during the process of recucing
tree sap into viable syrup, no reputable kashruth organization allows
the use of lard.The word BACON on the bottom of the Trader Joe's brand
maple syrup has nothing to do with the ingredients. It is the name of
the manufacturer of the plastic container.
rabbi yisroel finman
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From: Bill Bernstein <bbernst@...>
Date: Wed, 6 Mar 2002 09:50:05 -0600
Subject: RE: OU Bacon
<<The question, I think, is: What is the status of a mixture that was
created by non-Jew with intent to create the mixture, but with no
specific intent vis a vis any status of issur, and that mixture is now
before me. Mod.]>>
This issue came up in regard to milk and adding a vitamin supplement
derived from a tamei fish. I spoke with a kashrus administrator about
this and was told that where the non-Jew did it and the Jew now has the
milk (the whole mixture) in his possession then this is not a problem.
Bill Bernstein
Nashville TN
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From: <ajp74@...>
Date: Wed, 06 Mar 2002 14:51:17 +0800
Subject: Re: Parshat Zachor
benjamin dreyfus wrote
> "The obligation to hear Parshat Zachor (Deut 25:17-19) comes from the
> commandment to "remember Amalek". From where is it derived that this
> obligation is in effect once a year, rather than once a day, one per
> lifetime (like brit milah), etc.?"
Rav Tzvi Hirsch Ferber zt"l in his sefer shvil hatzvi deals with this
question. He brings from Reb yitzckok yosef tumim that the word
"zichron" is written by the pasuk dealing with tekias shofer where it is
established that it is once a year. He then brings a gemora in brachos
68 that it is the way of a person (regarding a dead person) after 12
months his heart forgets him (perhaps thats why we perform a stone
setting at 12 months) (see also tehilim 31 and rashi). Finally he poses
the question why does the pasuk say "zachor es asher osoh amalek" and at
the end "lo tishcach" why the extra reminder? he says it means zachor ad
shelo tiscach ie one should remember and should not forget , and we have
seen a year is the time when one forgets. The chasam sofer was very
particular about this and in a leap year he would have it read
twice. Look in the sefer to see what he write its clearer than how i
have explained it.
Alex Pine.
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From: Shmuel Himelstein <himels@...>
Date: Wed, 06 Mar 2002 05:25:13 +0200
Subject: Torah reading by a minor
A poster mentioned that as his Bar Mitzvah was celebrated the Shabbat
his 13th birthday, he "of course" did not read the Sidrah.
My late father-in-law (born c. 1903), who was a product of Slobodka,
told us that from the time of 12 years old he was the Ba'al Kriyah at
his Yeshiva (pre-Slobodka), with the Rosh Yeshiva's blessing.
Why should there be any problem with this, except, possibly, with
Parshat Zachor and Parshat Parah?
Shmuel Himelstein
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End of Volume 36 Issue 3
