Volume 36 Number 18
Produced: Sun Apr 7 9:39:08 US/Eastern 2002
Subjects Discussed In This Issue:
Baruch Hu u'Varuch Shmo (4)
[Seinfeld, Michael Kahn, <ERSherer@...>, Avi Feldblum]
Cohain Marrying a Women Divorced from Non-Jew
[Hillel (Sabba) Markowitz]
Fifty Years
[Yisrael and Batya Medad]
First Night of Sefirat ha'Omer in chu"l
[David E Cohen]
Friday Nite Davening
[Joel Rich]
Kitniyos
[David Ziants]
Kosher Gelatin
[Meir Shinnar]
Lehadliq Ner Shel Shabat Qodesh
[Andrew Klafter M.D.]
Rabbi Israel Miller zt"l
[Beth and David Cohen]
Veten Berachah
[Baruch J. Schwartz]
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From: Seinfeld <block113@...>
Date: Mon, 1 Apr 2002 00:34:05 -0800 (PST)
Subject: Re: Baruch Hu u'Varuch Shmo
This would be consistent with the Gaon (as it should be), who holds
that one should refrain from responding "Baruch Hu uMvuvuch Shmo" if
saying it prevents one from hearing the full bracha from the Shatz
(because, for instance, he doesn't pause long enough).
> [To slightly clarify, Rav Soloveichik was of the opinion that chazarat
> hashatz constituted a special "tefilat HaTzibur" and as such each
> member of the kehilla was obligated to take part in it. Therefore one
> was required to stand during the chazarat hashatz just as one stood in
> one's private shemona esrah, one must answer amen and not baruch hu
> ubaruch shmo. Mod.]
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From: Michael Kahn <mi_kahn@...>
Date: Mon, 01 Apr 2002 12:10:58 -0500
Subject: Re: Baruch Hu u'Varuch Shmo
>From: <Joelirich@...> (Joel Rich)
>And the reason that almost everyone answers baruch hu baruch shmo during
>the daily tefillat hatzibbur (repetition of the amidah) is????? >
The halacha to say Baruch Hu Ubaruch Shmo is in Shulchan Aruch Orach
Chaim 124:5. The Mishnah Brurah (there) cites as a "hint" (remez) for
this halacha, the pasuk in Hazinu, "When I call out Hashems name give
greatness to our G-d" (Ki shem hashem Ekra...)
Good Moed, Yitzchok Kahn
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From: <ERSherer@...>
Date: Mon, 1 Apr 2002 16:31:51 EST
Subject: Re: Baruch Hu u'Varuch Shmo
The Rav held, and anyone coming in to daven at Maimonides for the
first time was made aware of this, that interrupting the shaliach
tzibur's bracha with a "Baruch Hoo, Baruch Shmo" was an improper hefsek.
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From: Avi Feldblum <mljewish@...>
Date: Sun, 7 Apr 2002 09:25:31 -0400 (EDT)
Subject: Re: Baruch Hu u'Varuch Shmo
On Mon, 1 Apr 2002, Seinfeld wrote:
> This would be consistent with the Gaon (as it should be), who holds
> that one should refrain from responding "Baruch Hu uMvuvuch Shmo" if
> saying it prevents one from hearing the full bracha from the Shatz
> (because, for instance, he doesn't pause long enough).
I do not think that the Rav's psak is related to the Gaon's psak on this
issue. The problem is not that you might not hear the full bracha, but
that one does not say Baruch Hu uVaruch Shmo to a bracha that one needs to
be Yotze with. As this is a "Birchat HaTzibur", acc to the Rav, everyone
needs to be Yotze with it, and as such needs to be standing, with feet
together and listen to each word, no talking and not be mafsik.
Avi Feldblum
<mljewish@...>
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From: Hillel (Sabba) Markowitz <Sabba.Hillel@...>
Date: Sun, 31 Mar 2002 22:28:55 -0500
Subject: Re: Cohain Marrying a Women Divorced from Non-Jew
IIRC, a kohein in a prohibited marriage (such that the children are
challalim) would himself be a challal for as long as he continues in
that marriage. The example usually given is a marriage to a divorcee.
Once he divorces her, he is then allowed to continue as a kohen.
Hillel (Sabba) Markowitz
<sabbahem@...>, Sabba.Hillel@verizon.net
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From: Yisrael and Batya Medad <ybmedad@...>
Date: Mon, 01 Apr 2002 13:13:06 +0200
Subject: Fifty Years
By accident, I picked up again on this subject from a month ago on
whether Kaddish stops after 50 years. As my late father o"h had been
keeping all the Yahrtzeits in the family including my mother's mother
who died around 1930, I asked Rav Elchanan Bin-Nun whether I should keep
up the custom of lighting a candle and saying the Kaddish. His reply
was that after 50 years, one doesn't keep the Yahrtzeit anymore and that
if I didn't personally know the relative, I shouldn't maintain Yahrtzeit
customs for them.
Yisrael Medad
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From: David E Cohen <ddcohen@...>
Date: Tue, 02 Apr 2002 12:13:29 -0500
Subject: First Night of Sefirat ha'Omer in chu"l
A number of haggadot include the counting of the first night of the Omer
at the end of the second seder, in the "nirtzah" section. According to
a footnote in the Siddur Eizor Eiliyahu, this was the case in many very
old haggadot as well.
I am always in the same place on the second night of Pesach, and they
count the Omer in shul after ma'ariv, just like any other night. I am
turning to the wide body of mail-jewish readers to ask to if there are
places (outside of Israel, of course) where the custom is not to count
in shul that night, so that people should wait and do it later at the
seder.
If there is no such custom anywhere, then perhaps it was just inserted
in the haggadah in case people forgot to count after ma'ariv. But in
either case, why wait until the very end? Shouldn't sefirah certainly
be done before sitting down to the meal? I would guess that perhaps the
basis for this minhag is that it is contradictory to start counting the
Omer (something that really belongs to the first night of Chol
Hamo'eid), and then go ahead and have a seder. But on the other hand,
we are going to be davening a yom tov davening the next morning
anyway...
If anybody could shed some light on this custom, it would be greatly
appreciated.
Chag samei'ach,
David
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From: <Joelirich@...> (Joel Rich)
Date: Sun, 31 Mar 2002 23:55:02 EST
Subject: Re: Friday Nite Davening
My point exactly, why differentiate between Friday Night and the rest of
the week?
KT
Joel Rich( a stander with feet together and non baruch hu baruch shmoer :-)
<< From: <ROSELANDOW@...> (Rose Landowne)
Those people hold the general opinion that chazarat hashatz was instituted
because people didn't know the nusach, and if they hadn't been able to
daven, this could be their tifillah. Those who hold by the Rav's opinion, I
believe, stand, rather than sit, and do not say baruch hu ubaruch shmo.
[To slightly clarify, Rav Soloveichik was of the opinion that chazarat
hashatz constituted a special "tefilat HaTzibur" and as such each member
of the kehilla was obligated to take part in it. Therefore one was
required to stand during the chazarat hashatz just as one stood in one's
private shemona esrah, one must answer amen and not baruch hu ubaruch
shmo. Mod.]
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From: David Ziants <dziants@...>
Date: Thu, 04 Apr 2002 01:23:32 +0300
Subject: Re: Kitniyos
Concerning kosher l'pesach kitniot for shabbat after pesach which
<ROSELANDOW@...> (Rose Landowne) states:
> > ... I think, however, that there is a problem with using
> > it on your pesach kelim if you do not eat kitniot on pesach.
and I answered, in my recent posting, that there would be a problem on
using kitniot which are *not* kosher l'pesach on pesach keilim - for
example baby foods in chutz laaretz, but there would be no problem for
kosher l'pesach kitniot.
I still feel what I said is correct, but would be happy to hear some
serious arguments against my answer because of what I saw when shopping
today (4th day Chol HaMoed in Israel).
When shopping for some more kasher l'pesach "materna" (baby milk powder)
for our little baby today, saw that there was a note with the "chareidi"
hechsher on the kitniyot based product saying one should use separate
utensils. On our current packet (of a very similar product), which has
an ashkenazi "rabbanut" hechser there is no such note and the package
just says "kitniyot". The "chareidi" hechsher product is labeled
"mehadrin" and uses chalav yisrael, whereas the standard product uses
"avkat chalav nochri" (Non-Jewish milk powder).
Some (baby) food for thought....
Chag kasher v'same'ach,
David Ziants
<dziants@...>
Ma'aleh Adumim, Israel
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From: <Chidekel@...> (Meir Shinnar)
Date: Mon, 01 Apr 2002 08:56:12 EST
Subject: Re: Kosher Gelatin
A poster worte
3) regarding kosher gum, the ruling of rabbi Abadi that wrigley's gum is
kosher for Passover applies only to sefaradim who hold, as Rav Ovadiah
does, of the shita of kosher gelatin. Thus, for sefaradim who hold of
this shita, ALL GUM IS KOSHER except for any gum that is grape-flavored,
for obvious reasons. Ashkenazim generally do not hold of the shita of
kosher gelatin, and so that ruling would not apply to them.
WADR, this shitta of allowing kosher gelatin is not just for Sefaradim,
and is held by many Ashkenazim, including Rav Chaim Ozer Grozdinsky (the
chief rabbi of Vilna before the war), Rav Zvi Pesach Frank (the
Ashkenazic Chief rabbi of Jerusalem until ~1960), and was widely
accepted in all Israel haredi circles until quite recently. Rav Aharon
Kotler dissented, and I believe that rav Moshe also disagreed, so most
American hechsherim do not allow kosher gelatin, but this is not an
Ashkenazi Sefardi split.
Meir Shinnar
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From: Andrew Klafter M.D. <andrew.klafter@...>
Date: Mon, 1 Apr 2002 14:55:16 -0500
Subject: Lehadliq Ner Shel Shabat Qodesh
>Joseph Mosseri asks "Has any one ever seen the word qodesh added to the
>end of the berakhah for lighting Shabbat candles?".
"Lehadlik Ner Shel Shabbat Kodesh" is the text of the blessing which is
printed in the Nusach Ari Siddur as published by Rabbi Shnuer Zalman of
Liadi. In the Tehilat HaShem siddur (published by Chabad--Kehot
Publication Society, and a newly printed edition by Otzar Sifrei
Lubbavitch) this blessing is printed on p. 127.
Andrew B. Klafter, MD
Assitant Professor of Clinical Psychiatry
University of Cincinnati College of Medicine
222 Piedmont Ave., MAB 8500, Cincinnati, OH 45219
Phone(513)475-8710 FAX (513)475-8023
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From: Beth and David Cohen <bdcohen@...>
Date: Mon, 01 Apr 2002 13:42:47 -0500
Subject: Rabbi Israel Miller zt"l
Mike Gever's tribute to Rabbi Miller zt"l was beautiful as is befitting a
true gadol and giant of Yiddeshkeit in this century (we're "family" thru
marriage so I'm a bit prejudiced).
Just one nit to pick:
Mike wrote: "Rabbi Miller was also present at the only post-war meeting
between Rav Soloveitchik and the Lubavitcher Rebbe. (In the 1930s, they
had been students together in Berlin.) I believe it was in 1961, when
the Rebbe was sitting shiva for his mother. They did not reminisce at
all, but had a brief discussion about some aspect of the dinim of
aveilus. I'm sorry I don't remember the details."
According to the bio of the Rav by Rav Aaron Rakefet-Rothkopf , the Rav
and the Rebbe met for trhe first and only time since their Berlin days
in 1980 when the Rav attended the fabrengen in honor of the Rebbe's 30th
anniversary as head of Chabad.
David I. Cohen
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From: Baruch J. Schwartz <schwrtz@...>
Date: Mon, 1 Apr 2002 10:14:28 +0200
Subject: Veten Berachah
Yishar koah to Yisrael Medad for referring MJ readers the little-known
comment of the Mishnah Berurah regarding the ostensible impropriety of
announcing veten berachah on the first night it is said, namely, the
first night of Hol HaMoed Pesah (MB 488:12 and Shahat"z 12).
I would like to mention that this halachah is discussed in Ishei Yisrael
23:36 note 143, where the author (R. Avraham Yeshaya Pfeiffer) pointedly
asks: "And why shouldn't he announce veten berachah? How is this any
different from morid hatal, which it is possible to announce (see MB
114:3)?". He repeats this point later on. At 41:61 note 115 he cites the
same MB and Shahat"z and comments: "It would seem that this requires
further consideration based on MB 114:3 where it is clearly stated that
one may announce morid hatal. And HaGaon R. Hayyim Kanievksy shalit"a
has written to me that since the word 'tal' is also mentioned in the
winter (in the formula 'veten TAL umatar') one may announce 'morid
ha-tal' during the summer" (see also the appendix in the back of Ishei
Yisrael, p. 759).
I would like to draw attention to the fact that the anonymous "posekim"
mentioned by the MB at 488:12 objected to announcing that the
congregation should STOP MENTIONING geshem and matar. Apparently they
had in mind a gabbai who might announce in public: "Don't ask for any
more rain!!", as this would certainly look like a refusal to accept
God's blessing and a direct violation of the rule that "we do not pray
for [God to put an end to] too much rain". However, a case could be made
that this is not the same as announcing "begin asking for berachah!".
Finally it should also be pointed out that the overriding consideration
in the MB and Shahat"z is of course the necessity to prevent hundreds of
people from having to repeat hundreds of berachot.
In my view there is therefore ample reason to diverge from the
suggestion of the Mishnah Berurah, to accept the psak of Rav Kanievksy,
and to have the gabbai announce veten berachah. This is the practice in
our shul.
Baruch Schwartz
Rimon Central Synagogue, Efrat
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End of Volume 36 Issue 18