Volume 56 Number 16
                    Produced: Thu Dec 27 20:29:18 EST 2007

Subjects Discussed In This Issue: 

The Frum Network
         [Martin Stern]
Frum Network
         [Menashe Elyashiv]
Hanetz; Henetz
         [Yisrael Medad]
Hanetz or Henetz   Hebrew term for Sunrise
         [Gilad J. Gevaryahu]
Linked In Frum Network
         [Kenneth B Posy]
         [Alex Herrera]


From: Martin Stern <md.stern@...>
Date: Wed, 26 Dec 2007 09:20:22 +0000
Subject: The Frum Network

This subject seems to have stirred up considerable passion on
mail-jewish!  Up till now I have not wanted to get involved but there is
one related topic that I should like to raise, the 'discovery' of
previously unknown chumras (stringencies), sorry hiddurim
('improvements'), in order to boost an otherwise declining business and
the circulation of rumours of chashashot (suspicions) about the kashrut
of those competitors who maintained the previously acceptable (high)
standards. It seems that there is a significant section of the community
who will believe anything, without really understanding the matters
involved, in order not to appear less than 100% frum (a kind of
religious 'keeping up with the Cohens') and thereby allow themselves to
be conned by what appear to me to be rather dubious business practices.

Martin Stern


From: <Menashe.Elyashiv@...> (Menashe Elyashiv)
Date: Wed, 26 Dec 2007 09:50:53 +0200
Subject: Frum Network

one other point - in Israel, the problem is not only giving ourselves
business, but also helping those that do not mehalel Shabbat. Why should
one buy in a store, gas station, visit in places, use taxis etc that
mehalel Shabbat. Of course, we do not always have a choise, e.g. egged,
although the new companies working with the haredi cities do not operate
on Shabbat(at least on the open).


From: Yisrael Medad <ybmedad@...>
Date: Wed, 26 Dec 2007 22:36:37 +0200
Subject: Hanetz; Henetz

From: Jack Gross <jbgross@...>
>> From: Martin Stern <md.stern@...>
>>>> The word is hanetz, the heh not being the definite article but
>>>> indicating a hiphil formation from the root n
>>> yup, but it's henetz, not hanetz.
>>hechel = (he) began, past tense
>>hachel = begin!, imperative; begin, infinitive; beginning, gerund
>>"budded" (of plants), "rose" (of the sun) = henetz
>>"budding", "rising" (gerund) = hanetz

Hanetz HaChamah  (Taanit 3:9)
Henetz (Song of Songs 6:11)
Hanatzah (Menachot 69A)

with dictionary help

Yisrael Medad


From: <Gevaryahu@...> (Gilad J. Gevaryahu)
Date: Wed, 26 Dec 2007 14:03:23 EST
Subject: Hanetz or Henetz   Hebrew term for Sunrise

>>> The word is hanetz, the heh not being the definite article but
>>> indicating a hiphil formation from the root natsats.
>> yup, but it's henetz, not hanetz.
>hechel = (he) began, past tense
>hachel = begin!, imperative; begin, infinitive; beginning, gerund
>"budded" (of plants), "rose" (of the sun) = henetz
>"budding", "rising" (gerund) = hanetz
>Jack Gross

J. Gross is correct.  The shoresh according to Kosovsky Concordance of
the Mishnah is Nun Tzadi, Hey and the nikkud is Kamatz under the Hey and
Tzere under the Nun (page 1223). If one looks for example in the first
perek of Berachot (2nd mishnah) he'll will see that all the major
mishnayot menukadot pointed it out that way.

Gilad J. Gevaryahu 


From: Kenneth B Posy <kbposy@...>
Date: Wed, 26 Dec 2007 00:02:41 -0500
Subject: Linked In Frum Network

> However, the question is the origin of these stereotypes - as the frum
> community should not be biased against itself - and suggests that
> perhaps enough frum businesses in his area may not be well run - or be
> afflicted with the illness of bishvili nivra haolam rather than being
> customer oriented - to hurt the good businesses

> there are issues to be considered re: the splitting up of the
> marketplace and the resultant (defacto) boycotts that impact those in
> each market segment.  All leading to economic inefficiencies and costs.
> From: <ChaimShapiro@...> (Chaim Shapiro)
>I humbly submit that if we step back we can clearly see that an
>elephant is an elephant.

In support of Chaim's point, I would like to counter the three arguments
above, starting with the last one.

Having spent a lot of time in my business over the last year working on
the theory and implementation of social networking software; Linked In
is a professional network looking for new, global business
opportunities, and careers, rather than finding a new dry
cleaner. Linked In is not valuable to people who already have a set of
business relationships- an honest dry cleaner or a reliable kosher
butcher- but for people focused on using people they know to reach out
to people they don't know to build net-new relationships and expand
growth.  That's how they got a $1B valuation.  The dry cleaning market
isn't growing that fast.

BH, kol yisrael arievim ze l'zeh (we are all linked-in). Hopefully, frum
people, simply by virtue of the fact that we have such similar interests
and pursuits- schools and shuls etc...- and because reliable business
dealing is as much a mitzva as tzitzis- can serve to introduce each
other to new customers and opportunities that we wouldn't have had at
all, and everyone wins, especially those customers.  Mr. Hoffman and
Mr. Nye, both I believe are Jewish, did not set up shop to take business
away from anyone but their competitors.

In terms of the second point, IBM is anything but a frum business.
However, it is a company that makes most of its profit by leveraging a
diverse body of workers to access numerous distinct communities to drive
more sales. India and China are the obvious ones, given their scale, but
the Frum community is one as well.  We have been able to buy three
companies managed by frum people- one in Israel, one in Boston, and one
in Montreal- that our ability to tap into the "frum network" eased
communication, our ability to accommodate frum issues was a competitive
advantage, and the nature of the behavior of the frum people involved
made a kidush hashem and made IBM money.  In other words, in micro
economic terms, doing business in the frum community LOWERED the cost of
developing our business, rather than acted as a tax for not having
access to competition.

Finally, combating the issue of frum businesses being poorly run, most
frum professionals in the world of corporate finance and venture capital
that I have had the opportunity to work with are dedicated, super
competent, and work hard to add unique value to our non-frum, and
non-jewish, employers and investors. And they make being frum a major
part of that value proposition, knowing that unlike even a non-frum jew
(and some of the most excellent, brilliant, honest and successful people
I work with are not frum), they are always on display for who they are
and how they live, not just for what they do.  I plan to utilize the
frum network to expand the opportunities for my employer to have access
to these kinds of people, and my employer appreciates it. If anyone frum
has an enterprise software company that I don't know about please look
me up!


From: Alex Herrera <odat@...>
Date: Wed, 26 Dec 2007 14:16:31 -0600
Subject: RE: Tachanun

Martin Stern responds to my admission that I rush through Tachanun
because it's depressing...

> I must disagree with Alex here. This Monday, while saying Tachanun, I
> thought about what he had written and decided that I certainly did not
> find it at all depressing but rather a realistic summary of our
> position in this world.

I agree. It is a realistic summary of our position in this world. I was
saying that I found it depressing because it reflects the reality in my
personal world and I don't need an additional reminder. Nevertheless I
am willing to recite it... not paying too much attention.

> Perhaps if he did not rush through it he might also pick up the finer
> nuances. In particular, I found the pizmon we add on Mondays and
> Thursdays particularly relevant and moving.

I don't want to denigrate your personal opinion. I want to respect and
preserve it while making room for my own. Let's take a closer look but
remember that the mind's eye focuses on things differently from one
person to another. You will notice that I take the words of the prayers

Vehu Rachum - I plead to G-d not to destroy me. I remind Him that He is
the G-d of mercy and that He has done some great things in the past. He
shouldn't become too angry at me because it would reflect badly on Him
if I suffer too terribly. (It's a negative way to say things but it's
not too bad when taken alone.)

Hatay Elokai - I focus on my desolation. I have sinned and there is no
one to stand up for me. I am alone. I ask G-d to stand up for me but I
am so utterly worthless that this will be an act of complete charity on
His part. (Taken by itself, it's negative but not too bad.)

Habet Na - Like a sheep lost in a pasture, in danger of being eaten, I
ask G-d in His mercy to save me, implying that it's not His job to be
saving every sheep that wanders into danger but He is doing me a big
favor. (It is a big favor. In most cases it's my own fault. This prayer
is fine.)

Ana Melech - I plead with G-d to remember His covenant with Abraham, and
to remember Isaac on the altar but only the good part (Why bring THAT up
NOW?). I remind G-d how wonderful He is and then beg Him that He NOT
give me exactly what I deserve. (We all know what THAT means.) I remind
G-d how injured I am by sword, captivity, pestilence and
plague.... etc. etc., so He should hear my voice in mercy. (Oh brother
this is negative.)

Ayl Rachum - I ask for mercy and forgiveness. I ask for deliverance from
my troubles and ask Him not to abandon me. (I'm wondering why I am
focusing on abandonment. Is that a real possibility? Apparently so.)

Ayn Kamokha - I praise G-d, telling Him there are none greater than
Him. I ask Him to spare me from plague and harsh decrees. (The
excursions into negativity are brief and not too detailed, thankfully.)

Hapotayach Yad - I ask G-d to open His "hand" to receive me as a
penitent and grieving transgressor without a single redeeming virtue. I
place myself at His mercy. I ask for pity for the pitiful abomination
that I am, begging Him that He not destroy my worthless self
utterly. (This prayer is humiliating. It's meant to be so... so it

Vayomer David - I collapse in devastation and cry an ocean of tears. My
eyes have withered away. My soul is filled with trouble. I ask G-d to
shame my enemies suddenly. (I interpret a collapse into tears and the
positioning of ourselves with our heads down and covered as suggesting
something depressing is happening.)

Hashem Elokay Yisrael - I am like a sheep led to slaughter. People tell
me there is no hope. I am tired but no rest is for me. Yet I look for
salvation from G-d. (Taken by itself, this prayer can be endured, but
the weight of the previous prayers has turned us toward devastation.)

Shomayr Yisrael - I sit up. (It is always darkest before the dawn.) Is
there some hope? I remind G-d that even though He destroyed the
Kingdoms, He spared a remnant of the faithful to return. I ask Him to
protect me as part of that remnant of the faithful. (More positive.)

Vaanachnu - My eyes are on G-d. (I stand up in joy. Very positive.) G-d
knows that I am only like the dust of the earth. I ask Him to judge me
as myself and not judge me against the sins of my ancestors. I ask for
deliverance and pardon. (The negativity is offset by the powerfully
positive act of standing after a long sequence of humiliation.)

Half Kaddish (with a minyan). "Blessed, praised and glorified, exalted,
extolled and honored, magnified and lauded..." (Very positive.)

That is how I see Tachanun. Others may focus on the positive moments
(however brief) within Tachanun. Good. I commend you. Really.

> I once heard a rav say that tachanun is perhaps the climax of our
> davenning.  He said that we first sit for Shema, then stand for
> Shmonei Esrei and finally prostrate ourselves for Tachanun, only to
> conclude as we arise, "And as for us, we do not know what to do but
> our eyes are raised to You.  Remember HaShem your mercy and kindness
> which have been from eternity ..."

Yes. The best part of Tachanun is the end, but look at the structure of
Tachanun. After being beaten down, we raise our heads in anticipation
and then we stand up in joy. It's a feeling like one would feel when
one's headache finally has abated. Although one's head feels normal, in
comparison to how it felt before, "This is terrific!" I know that sound
disrespectful. I apologize but in fact, that it the reality of what is
happening in Tachanun. We are given oppressive prayers and then we are
given release.

We would all agree that appreciating good health and good fortune is a
valuable lesson to teach. How to do it? We could start by reminding
everyone of the bad health and bad fortune of the past and how dependant
we are on G-d for our fragile lives. This is a reasonable lesson for the
healthy and prosperous but the sick and needy require few formal lessons
like this. Their lives are filled with such lessons every day. They
require lessons in positive action and miracles. I require them.

I am not denigrating Tachanun. I am saying that it's the depressing part
of the service. It's designed to be so and it succeeds in its goal. It
offers hope in the end, and we reach out for that hope with joy because
that is why we were taken through the ordeal in the first place.

I thank G-d for my suffering because if I had not suffered, I might not
have realized how very much I need Him.

Alex Herrera


End of Volume 56 Issue 16