Volume 42 Number 85
                 Produced: Sun May 30 20:27:22 US/Eastern 2004

Subjects Discussed In This Issue: 

Bariloche Argentina
         [Daniel Cohn]
Duchaning outside of Eretz Yisrael
         [Yisrael Medad]
Halacha and Standards
         [Michael Toben]
Hebrew edition of Hide & Seek: Jewish Women and Hair  Covering
         [Yisrael and Batya Medad]
Indian Wigs and Religious Priorities
         [Immanuel Burton]
Marrying someone with your mother's name?
         [Ken Bloom]
Query on "I Have a Little Dreydl"
         [Chloe Taylor]
Tayadent Liquid toothpaste
         [Aaron Chesir]
         [Martin Stern]
Yemenite and Ashkenaz nusach (2)
         [Edward Tolchin, Leah Aharoni]


From: Daniel Cohn <cohn3736@...>
Date: Tue, 18 May 2004 14:37:56 -0400
Subject: Bariloche Argentina


As far as I know there are no kosher establishments in Bariloche. =
However in Argentina there is a reliable list of kosher products that
are available = in most regular stores. There's quite a lot of stuff in
the list, basically = the type of products you would find in a regular
US supermarket with OU/OK supervision.

You can find the list online (sorry, in Spanish) at


You might find Chilean frozen smoked salmon with an hechsher in local
supermarkets as well.

Hope the wonderful scenery will make up for the inconveniences with the



From: Yisrael Medad <ybmedad@...>
Date: Thu, 27 May 2004 21:22:33 +0200
Subject: Duchaning outside of Eretz Yisrael

I stumbled across a Tshuva on this matter which was discussed recently
in this list by HaRav Yermiah Menachem Cohen of Antwerp in the Torah
journal Moriah, Nissan-Iayar 5764, pg. Pey-Chet - Tzaddi.

The salient points are:

a) while he does not favor changing the customs of Sfaradim who
pronounce the Priestly Blessing every day outside of Eretz-Yisrael (and
Egypt), and he has even davened in such congregations and himself
refrained from going up to the Duchan, he would very much like to
research the origin of their custom ('v'tzarich lachkor m'heichan ba
haminhag shel hasfaradim la'alot laduchan yom yom).

b) he quotes the Agor via the Beit Yosef that an additional element of
pronouncing the blessing, other than Simcha, is the need to bathe in a
mikveh which is problematic on the Shabbat, etc.  but he is full of
admiration for the residents of Eretz-Yisrael and Egypt who say the
blessing in any case and quotes a source (it's in abbreviation, Kaf Nun
Hey Gimmel, and might be Sefer Kohen HaGadol (?) that even if the reason
for the custom is lost, the custom should be carried on nevertheless.

c) he quotes from Rav Yaakov Sasportas (Ohel yaakov, 68, 69) to the
effect that the custom may have begun with Shabbtai Tzvi who initiated
the ascending the Duchan on Shabbatot.  Rav Sasportas wrote to the
congregations of Amsterdam and Vienna not to follow such a custom and to
invalidate it.  He also quotes Rav Chaim Falagi that even on the fast of
Asarah B'Tevet in Izmir he wouldn't allow duchaning but only Neveh
Shalom would do so.

d) he explains that an interpretation of the Beit Yosef that he supports
saying the blessing daily is not what you think but only that one
doesn't require immersion in a mikveh as it really isn't an actual

e) he then notes that both the Vilna Gaon and Rav Chaim Volozhin
attempted to initiate the custom of daily priestly blessing but that in
the first case, the matter ended in "alilah l'ma'asar" (a libel that
brought about an arrest) and in the second case, the Beit Midrash burned
down.  (I admit, I am not aware of any of this historical occurrence).

Yisrael Medad


From: Michael Toben <tobenm@...>
Date: Sat, 28 Feb 2004 20:55:40 +0200
Subject: Halacha and Standards

In reply, let me tell you of our family minhag. I don't know the source,
maybe hassidic. As kids, we were told as Rosh Hashana approached that we
should each find for ourselves something to improve, a mitzva that we
were careless about or to adopt some act of hesed. Preferably both. One
was not asked what you took upon oneself, but it was a kind of honor
thing. I handed the minhag on to my children and I still try to keep to
it every year. There is nothing rote here. It is personal and a genuine
committment to oneself and HaKadosh Baruchu.

Michael Toben


From: Yisrael and Batya Medad <ybmedad@...>
Date: Sat, 29 May 2004 21:03:30 +0200
Subject: Hebrew edition of Hide & Seek: Jewish Women and Hair  Covering

      From: Lynne M Schreiber <lmcohn@...>

      May 28, 2004

      Dear contributors, supporters, and participants of Hide & Seek:
      Jewish Women and Hair Covering,

      In the year and a half since our book first appeared on the
      shelves of bookstores around the world, Urim Publications has
      reported wonderful sales and even better responses. B"H, we are
      entering a new era with the book -- the publishers have asked me
      to work with them toward publishing a Hebrew edition of Hide &
      Seek, containing some of the same essays as the first English
      edition as well as some new stories and voices.

      I am contacting you with the hope that you can 1) spread the word
      that the call for submissions is once again open; 2) suggest names
      of people whom I should contact about their own hair-covering
      stories; and 3) tell even more people about this wonderful project
      that will hopefully touch even more women once completed.

      Here's what we are looking for: Essays by and about Jewish women
      concerning the mitzvah of hair-covering.  We especially need
      Israeli voices - including Jerusalem residents, people in the
      shtachim, Yemenite writers, Sephardim, and more. Other
      international stories are also quite welcome. Contributors need
      not write in English; in fact, I encourage those interested in
      submitting an essay to write in the language in which they are
      most comfortable, as Urim has a wonderful translator who will do a
      beautiful job conveying their stories in Hebrew. Interested
      writers should submit a finished essay of undetermined length
      (write what the story needs) no later than July 15, 2004, to Lynne
      Schreiber at <lmcohn@...> or by mail, 25444 Southwood Drive,
      Southfield, MI 48075 USA. If you would like to discuss your
      subject matter by phone, please feel free to call me at (248)
      443-8793 or fax a query to (248) 443-8794.

      Please feel free to post this call for submissions on relevant
      sites or in synagogues or community centers where Jewish women and
      others concerned with or interested in the topic of hair-covering
      might see it.

      Regarding the stories in the first English edition, many will
      appear in the Hebrew version as well. We are currently in the
      process of deciding which ones stay and which ones will be
      eliminated to make room for new stories. I will let you know as
      soon as the final decision has been made.  There is also the
      delightful possibility that this Hebrew edition will later on be
      released in English as a second edition.

      Shabbat Shalom everyone and thank you very much for your
      Lynne Schreiber


From: Immanuel Burton <IBURTON@...>
Date: Fri, 28 May 2004 12:24:11 +0100
Subject: RE: Indian Wigs and Religious Priorities

In Mail.Jewish v42n79 it was written:

> When the "Avodah Zarah hair" issue first became headline news last
> week, the immediate chord it struck for me was the famous quip,
> attributed (in the perhaps apocryphal version that I heard) to Rav
> Aharon Lichtenstein, the Rav's son-in-law.  The observation was that
> it's a shame that "lo signov" ["do not steal*"] is one of the Ten
> Commandments; that's why dishonesty is so unfortunately prevalent
> among otherwise frum individuals.

Although I understand the sentiment of this, I do feel that I have to
object to the word "prevalent".  Is theft really prevalent amongst
otherwise frum individuals?  There are ineed people who steal but who
are otherwise frum, but is it accurate to say that it is prevalent?

Immanuel Burton.


From: Ken Bloom <kabloom@...>
Date: Sat, 29 May 2004 23:31:11 -0700
Subject: Marrying someone with your mother's name?

I recall hearing of some custom or halacha that prevents a man from
marrying a woman who has the same name as his mother. What is the source
for this, and what communities practice it? (If I'm remembering
incorrectly and you've never heard of this, please let me know that.)


From: Chloe Taylor <Chloe.Taylor@...>
Subject: Query on "I Have a Little Dreydl"


I wonder if you can help me. I am searching for the original songwriter
of "I Have a Little Dreydl" (aka "My Dreydl") and the year in which it
was written. I understand that Samuel Goldfarb composed the English
version, however I suspect the Yiddish version came first. I believe
that Mikhl Gelbart composed the Yiddish version, but I do not know the
year of that composition either.

If you have any information relating to the subject, I'd be grateful if
you'd pass it along to me or point me in the right direction.

Very truly yours,
Chloe Taylor


From: Aaron Chesir <aaron.chesir@...>
Date: Fri, 28 May 2004 13:00:09 -0400
Subject: Tayadent Liquid toothpaste

Do any of you know where I can buy the liquid Israeli toothpaste? I
believe it's called Tayadent, it comes in a triangular bottle (about 3
inches tall), and so far I've seen it ONLY in Israel.


Aaron Chesir


From: Martin Stern <md.stern@...>
Date: Sun, 30 May 2004 06:58:38 +0100
Subject: Re: Wigs

on 30/5/04 5:07 am, Art Kamlet at <Artkamlet@...> wrote:

> If married women had their hair uncovered or unloosed as part of the
> sotah cermemony, that in itself does not prove unmarried women did not
> also have their hair covered.  If all women, married or not, had their
> hair covered, having the married woman's hair uncovered is not, in
> itself, proof that unmarried women did not have their hair covered too.

Whether unmarried women had their hair covered as well as married ones
is irrelevant. All we can learn from the sotah ritual is that the latter
did so routinely which is the point of the discussion.

As it happens the Mishnah in Ketubot mentions that evidence that a woman
went to the chuppah without a heimnuna could claim this as proof that
she was a virgin and entitled to 200 zuz. The word heimnuna is usually
translated as veil and understood to refer to hair covering. Thus it
would seem that having uncovered hair was considered a proof that a
woman had never been married.

Martin Stern


From: Edward Tolchin <etolchin@...>
Date: Tue, 25 May 2004 14:23:16 -0400
Subject: Yemenite and Ashkenaz nusach

In reply to Mike Gerver's inquiry regarding nusach, there are three main
Temaini nuschot: Baladi, Shami and Darde'i.  The Darde'i follow the
Rambam very closely. The Shami follow nusach Ari because, at some point
in history, a follower of nusach Ari made it to Yemen and brought that
nusach with him.  The Baladi compromise between the two (a compromise
brokered by the Maharitz, who led the community for many years).  So,
when you heard something that sounded ashkenaz, I suspect you were
actually hearing something that just happened to be the same as nusach
ashkenaz, but was not "borrowed" from that nusach directly.  In this
regard, remember that there was some borrowing between nusach ashkenaz
and nusach s'phard generally, and nusach ari chose pieces of both.

Edward J. Tolchin

From: Leah Aharoni <leah25@...>
Date: Thu, 27 May 2004 18:34:07 +0200
Subject: Re: Yemenite and Ashkenaz nusach

Mike Gerver wrote:

"Does anyone know the historical reason for this similarity between
Temani and Ashkenazi nusach? I don't think either of them could have
borrowed these things from each other, so I suppose they must have both
borrowed them from the same place. Perhaps nusach Ashkenaz and nusach
Teman both derived from Eretz Yisrael, while the Sephardi nusach derived
from Bavel?"

Yemenites have two different nusachim depending on their geographic
location back in Yemen: baladi and shaami. Which one are you referring

The Shaami nusach is almost identical to the Sephardi nusach (edot
hamizrach). In fact, one of the most popular shami siddurim Zehkor
Avraham was originally published in Livorno in the 18th century. Some
explain the meaning of "shaami" as derivative from the Hebrew word
"sham"- there, meaning it came from someplace else. May be someone else
could explain how the Shephardi nusach came to be used by Yemenite Jews.

The Baladi nusach on the other hand is very different from all other
nusachim (and is much shorter too).

Leah Aharoni
English/Hebrew/Russian Translator
Telefax 972-2-9971146, Mobile 972-56-852571
Email <leah25@...>


End of Volume 42 Issue 85