Volume 37 Number 05
Produced: Wed Sep 4 21:29:50 US/Eastern 2002
Subjects Discussed In This Issue:
Additions to Oleinu
[Elazar M Teitz]
bowing in Alenu
[Menashe Elyashiv]
Derech Eretz on Buses
[David Waxman]
Gedusha
[Ezriel Krumbein]
Hagedushah
[Rabbi Bulka]
Internet ban
[A Seinfeld]
Maimonides
[Charles Chi Halevi]
Making Aliyah
[Harold Greenberg]
Perpetual Hebrew Calendar
[Yael Levine Katz]
Rashi's daughters and Tefillin
[Chaim]
Schar beteila
[Joel Rich]
Tikkun for Torah reading
[Alan Cooper]
Women and Tefillen
[Aryeh Frimer]
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From: Elazar M Teitz <remt@...>
Date: Mon, 2 Sep 2002 08:42:04 -0400
Subject: Re: Additions to Oleinu
> BTW, another good example of the "pasuk tack on" phenomenon is vihi
> noam said before tehillim __ (yosheiv b'seter elyon) on motzai
> shabbat.
This is not an example of "pasuk tack on." If anything, it's an
example of "kapitel tack on." Vihi Noam is the main part of what's
being said, because of the reference to "ma'asey yadeinu," and is
underlined by the requirement that one stand while saying this posuk (MB
295:1). Hence the halachah that when the week to come does not have six
days in which work is permitted, so that we lack the full complement of
"ma'asey yadeinu," we omit the entire Vihi noam-Yoshev b'seser-V'atah
kadosh.
> In fact an even more obvious addition to a kapitel tehillim in the
> davening is the inclusion of 2 separate psukim at the beginning of
> ashrei & "va'anachnu" at the end, bookending tehillim ch. 145!
This "add-on" was apparently already practiced by Chazal (see
B'rochos 4b: "Rabbi Yochanan said, 'Why is nun not said in Ashrei?' ").
>I'm not sure of the exact reason for these additions
The Tur in OC 51 gives reasons for both additions: Ashrei
yosh'vei veisecha, because it is from that verse that the Talmud derives
the obligation to pause before beginning prayer (first yosh'vei, then
y'hal'lucha); and Va'anchnu, so as to attach its final word, Hal'luyah,
to the same word beginning the following psalm (the latter is in the
name of Rav Amram Gaon).
As for the addition of the second Ashrei (Ashrei ha'am shekachah
lo), no reason is given, and indeed the indication is that it was not
said. Apparently there was a custom to say several p'sukim beginning
with Ashrei, and the Tur means to exclude them. It could be that this
one posuk remained because it is not so much an addition from elsewhere,
as it is beginning the kapitel one posuk early, since Ashrei ha'am
shekachah lo is the final verse of the kapitel immediately preceding
T'hillah l'David.
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From: Menashe Elyashiv <elyashm@...>
Date: Tue, 3 Sep 2002 09:22:17 +0300 (IDT)
Subject: bowing in Alenu
The Sefardi minhag is not to kneel or prostrate at Alenu on Rosh Hashana
or Yom Kippur. However, on Yom Kippur, the minhag is to kneel &
prostrate 4 times in the seder avoda. And there are some places that not
everyone does it - usually because of lack of floor space.
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From: David Waxman <yitz99@...>
Subject: Derech Eretz on Buses
> It reminds me of a Jerusalem bus ride when I was pregnant with my
> youngest (today a bli eyin haraa Israeli soldier). The bus was crowded,
> and I waddled to the back, still on my feet while young, suited and
> seated men with Jewish holy books on their laps were socializing.
Buses seem to be rolling workshops for issues of ben adam l'chavero.
My wife, while in a late stage of pregnancy, has also had some
unpleasant bus experiences where people (of all types) neglected to get
up for her on the way home from work. A short time after one of these
incidents, I myself was sitting on a bus after a stressful day of work.
I was focused on my own thoughts, and oblivious to those around me.
Suddenly, I noticed a very pregnant woman standing right in front of me.
I was embarrassed at my own aloofness as I had no idea how long she had
been standing there.
In situations where I am carrying a child and thus need a seat, my
policy is to request a youngster to relinquish his / her seat, if
someone doesn't offer their's first. I figure that I am helping the
youngster to raise his level of sensitivity and thereby justify this
assertiveness.
David I. Waxman
Phone: 972-2-651-7814
Cell: 972-55-277-814
Email: <yitz99@...>
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From: Ezriel Krumbein <ezsurf@...>
Date: Mon, 2 Sep 2002 12:37:07 -0700
Subject: Re: Gedusha
From: <BoJoM@...> (Baruch Merzel)
> R' Baruch Epstein, Z"L, the baal "Torah T'mima " was the first to
>offer this emendation in his sefer "Baruch She'omar". In the sefer he
>makes a very convincing case for this correction . Among other things
>he states, as Rav Chipman notes, that G-d's holiness does not fit the
>context.
The Jewish Observer writing after the passing of one of the recent
Gerrer Rebbes, quoted him as saying the word Tohorah is used in the the
Al HaMichya because it is refering to the produce of Eretz Yisroel from
which we take Trumos which must be tahor to eat. I wonder since the Al
HaMichya is called Maiyn Shalosh; meaning that is a summary or shortened
form of the full Birchas HaMozon, maybe that is what the word Kodosh is
doing in the Brocho of Rachem. There we refer to getting sustainance
directly from Hashem in the best possible way. What could be better
that getting it in Eretz Yisroel in an atmosphere of Kedushah where the
food itself is Kodosh.
Kol Tov & Ksiva VChasima Tova to all,
Ezriel Krumbein
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From: Rabbi Bulka <rbulka@...>
Date: Mon, 2 Sep 2002 16:56:40 -0400
Subject: Hagedushah
The new Rabbinical Council of America Madrikh, which I was privileged to
prepare, and my The Haggadah for Pesah, both refer to the alternate
reading of "hagedushah" in the Birkhat HaMazon.
It is a most appropriate rendition.
May "gedushah" describe the abundance of blessings that God will
hopefully bestow upon all Clal Yisrael in 5763 and beyond.
Rabbi Reuven P. Bulka,
Congregation Machzikei Hadas,
Ottawa, Ontario, Canada
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From: A Seinfeld <ASeinfeld@...>
Date: Mon, 2 Sep 2002 22:46:09 -0500
Subject: Re: Internet ban
The ban is still in effect and the details, I believe, include a heter
for email and even web use for business purposes (therefore someone
would not be required to revert to fax-only, it would seem), but that
the web should not under any circumstances be available to children and
in fact computers in general with CD-ROM drives should be kept under
lock and key from children. This strictness was a response in part to
real instances of Orthodox children found abusing these resources in
most egregious ways.
Psychologists have confirmed the wisdom of this ban in several
instances. For instance, there is now a clinically treated condition of
internet-addiction.
----------------------------------------------------------------------
From: Charles Chi Halevi <chihal@...>
Date: Mon, 2 Sep 2002 21:18:22 -0500
Subject: Maimonides
Shalom, All:
Ben Z. Katz, M.D., replying to the issue of whether is it
permissible to pay teachers or kollel students, answered <<According to
the Rambam it is not. That is why he never took money for any of his
communal Jewish activities and that is why he was a doctor, because one
needs a trade to earn a living.>>
Ira L. Jacobson then asked: <<My understanding is that these
were two different periods in the Rambam's life: his medical practice
and his Jewish creativity. Has anyone evidence to the contrary?>>
My Encyclopedia of Judaism CD (not to be confused with the
pricier Encyc. Judaica) states "Maimonides' brother, David, a prosperous
merchant, supported him financially (until the latter died in the Indian
Ocean in 1169). This enabled Maimonides to devote himself exclusively
to his scholarly work. He began to practice medicine and in 1185 was
appointed court physician to Saladin's vizier, al-Fadil. He had already
been appointed head of the Jewish community of Fostat (the Old City of
Cairo) in 1177. He continued to hold both of these positions until his
death in 1204. His two major works, the Mishneh Torah and the Guide to
the Perplexed, as well as several important epistles and other writings,
were written during this Cairo period."
I believe I have also seen that chronology elsewhere.
It seems, according to these sources, the Rambam was first
financially supported by his brother, then by his occupation as a
doctor. His concurrent scholarly pursuits were apparently done sans
accepting a salary for being a great rabbi/scholar/arbiter/amazing
human.
Charles Chi (Yeshaya) Halevi
<chihal@...>
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From: Harold Greenberg <harold.greenberg@...>
Date: Tue, 3 Sep 2002 16:31:45 +0200
Subject: Making Aliyah
Take a look at Jacob Richman's sites-
http://www.jr.co.il/aliyah/index.html
http://www.jr.co.il/hotsites/israel.htm
Having made aliyah twice, I am a minor expert on the subject <smile> and
would be happy to answer your e-mails.
Zvi Greenberg
Please note: my reply address is
<harold.greenberg@...>
PO Box 8263 Eilat, Israel
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From: Yael Levine Katz <ylkpk@...>
Subject: Perpetual Hebrew Calendar
I am seeking a perpetual Hebrew calendar that will be able to calculate
the dates for Hannukah tav-kuf-tet-zayin - I would like to know whether
the first day was still in 1755 or already in 1756. I searched the net,
but could not find anything that was of help. One calendar begins from
1800. I also checked the following old link that I referred to in the
past, http://users.aol.com/calmaven It is, however, no longer
operational. I would appreciate if someone could refer me to something
appropriate.
Yael
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From: <chaim-m@...> (Chaim)
Date: Mon, 2 Sep 2002 18:18:28 +0300
Subject: Rashi's daughters and Tefillin
In vol 36, #94, Chaim Wasserman wrote:
<<Tefillin for women is still acceptable according to some heavyweight
authorities (Rashi and Ba'al Shem Tov daughters are reported to have
used tefillin) notwithstanding what our practice is today.>>
While I have read about this "report" many times, I have never seen any
sources for the claim that Rashi's or the BST's daughters put on
Tefillin. Does anyone have a source for this?
Also, which current "heavyweight" authorities have paskened that women
can or should, today ("still acceptable"), put on Tefillin?
Kol Tuv,
Chaim
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From: <Joelirich@...> (Joel Rich)
Date: Tue, 3 Sep 2002 07:07:32 EDT
Subject: Re: Schar beteila
<< The Yissochor/Zevulun phenomenon is anything but recent. The Tanna
Shimon ach Azarya (Mishna Zevachim 2a) was not independantly wealthy but
was supported by his brother. >>
IMHO there are clearly 2 distinct approaches to this issue. I believe (I
haven't done this)that if one "counts up" the various talmudic sources
on this question (including the number of Rabbis who seemed to have
worked for a living) the majority imply it's best not to take money for
learning. Later authorities seem to differ.The question of who gets the
reward is also of great interest.
KVCT
Joel Rich
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From: Alan Cooper <amcooper@...>
Date: Mon, 02 Sep 2002 12:37:14 -0400
Subject: Re: Tikkun for Torah reading
>From: Allan Baumgarten <baumg010@...>
>I have seen Tikkun editions (ArtScroll and Simanim) in which the shva na
>and qamatz katan are bolded or otherwise distinguished. I have also
>heard that there is an edition in which acceptable, alternative stopping
>points are noted if you need to add hosafot.
>
>Is there an edition that combines these features? Do readers have other
>comments about which editions are especially good?
I have been using an edition called Tiqqun ish matsliah. It is very
clearly printed, and distinguishes typographically between the different
kinds of shva, qamets, and dagesh. The parallel columns correspond
exactly, so that the texts on the pointed and unpointed sides of the
page match up. The tiqqun also contains a summary of the relevant
halakhot, and has notes on some problem words. It bears the haskama of
R. Ovadia Yosef.
This edition does not give any indication as to hosafot, but that brings
me to a question on the topic. Is there an authoritative work that
discusses the history of hosafot in both halakha and minhag? I recall a
fascinating teshuva of the Rashbets (which I am sure is quoted by
R. Yosef in Yabia Omer) in which he says that when he arrived in
Algiers, he found that it was customary to give many hosafot on both
shabbat and yom tov, often requiring the same readings to be repeated.
He sought to put an end to that practice, apparently with mixed success.
I assume that there is extensive discussion of this and related issues
in the literature.
Alan Cooper
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From: Aryeh Frimer <Aryeh.Frimer@...>
Subject: Women and Tefillen
>Rashi and Ba'al Shem Tov daughters are reported to have used tefillin
I have checked out the Issue of Rashi's Daughters wearing Tefillen
thoroughly. There is NO source for this folk tale whatsoever.
Aryeh
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End of Volume 37 Issue 5
