Volume 57 Number 33
Produced: Wed, 30 Sep 2009 23:53:10 EDT
Subjects Discussed In This Issue:
Educational Resources for Sukkot
[Jacob Richman]
Gabbai's handbook (4)
[Ira L. Jacobson Wendy Baker Mark Goldenberg Perets Mett]
Inquiry
[Jacob Sasson]
kal nidrei? (2)
[Emmanuel Ifrah Meir Wise]
Rabbi Samson Raphael Hirsch and Kol Nidrei
[Russell J Hendel]
Redemption from sins?
[Martin Stern]
Tefilin Cards-Reminder and Request
[Gershon Dubin]
Two meals Erev Yom Kippur/chicken for kaporos
[Martin Stern]
Yifdeh
[Yisrael Medad]
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From: Jacob Richman <jrichman@...>
Date: Tue, Sep 29,2009 at 07:01 PM
Subject: Educational Resources for Sukkot
Hi Everyone!
Sukkot is the Jewish holiday that commemorates how protective
"Clouds of Glory" surrounded the Jewish people after leaving
Egypt during the forty years of wandering in the desert.
It also commemorates how the Jews lived in temporary dwellings
during that same time.
Sukkot begins Friday night, October 2, 2009.
The Jewish Trivia Quiz
http://www.jewish-trivia.com
has 35 multiple choice questions about Sukkot.
What is the Hebrew date of the first day of Sukkot ?
What is another name for the Sukkot holiday ?
What does Sukkot commemorate ?
What is the minimum area of a Sukkah as defined in the Talmud ?
What is the maximum height of a Sukkah ?
What does the Aramaic word "Ushpizin" mean ?
Who gets called to the Torah reading on Simchat Torah ?
The above questions are examples from the multiple choice
Flash quiz. There are two levels of questions, two timer settings.
Both kids and adults will find it enjoyable.
Free Sukkot Clipart
http://www.jewish-clipart.com
Whether you need a picture for your child's class project,
a graphic for your synagogue, Hillel or JCC Sukkot
announcement, the Jewish Clipart Database has the pictures
for you. You can copy, save and print the graphics in
three different sizes.
Sukkot Cool Videos
http://www.jr.co.il/videos/sukkot-videos.htm
I created a list of 24 cool Sukkot video links.
There is something for everyone.
The list includes:
Sukkot Preparations
Speed Sukkah
The Sukkot Shake (in Jerusalem)
Big Etrog
13 reasons to build a Sukkah
Learn How to Make A Lulav Ring In 25 Seconds
Chabad UCSB Lulav Shake
Frumsatire: Sukkos Thoughts
Shlomo Carlebach - Hoshana Raba
Ushpizin - movie trailer
Sukkot in Israel
and many others.....
To learn more about Sukkot, I posted on my website
62 site links, ranging from from laws and customs to games and
recipes. Site languages include English, Hebrew, Russian,
Spanish, French, Portuguese, German and Italian.
All 62 links have been reviewed / checked this week.
The web address is:
http://www.jr.co.il/hotsites/j-hdaysu.htm
Please forward this message to relatives and friends,
so they may benefit from these holiday resources.
Enjoy!
Happy Sukkot!
Jacob
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From: Ira L. Jacobson <laser@...>
Date: Wed, Sep 30,2009 at 04:01 PM
Subject: Gabbai's handbook
Ira L. Jacobson wrote:
>>The book states: "Members of YICC who are mourners during the 12
>>month period of mourning always have precedence for the 'Amud' even
>>if there is a non-member who has 'Yahrzeit'" for a parent or is in
>>'"Shloshim.'"
>>Should that be 12 months or 11 months?
Perets Mett stated the following:
>Although kaddish is said for only 11 months, the period of mourning
>is 12 months.
Yes, I knew that. But do you hold that he has to daven faren omud
for 12 months? Or 11? And if only 11, what is the sense of giving
him such high priority in the twelfth month?
>>It further states: "The Hazan does not need to take three steps
>>backwards at the end of the repetition of the 'Amida'."
>>
>>I think this refers to the case where the "amida" is immediately
>>followed by qaddish shalem, but not in other cases. Or am I wrong?
>
>Provide the shats says the kaddish Tiskabel he does not need to take
>three steps back after the Shmone Esrei (even on days when he leaves
>the omud to carry the Torah) O:Ch 123:5 and Mishno Bruro loc cit
Yes. That was indeed my question. Or do you say that the
"immediately" in my question is superfluous?
The MB (123:20) seems to say that the sheli'ah tzibbur takes three
steps backwards after the silent 18 and then again after the
qaddish. The Rama (123:5) notes that if the sheli'ah tzibbur says
ONLY the "repetition" of the 18, then he DOES need to take three
steps backwards after the 18.
But you bring up an interesting point. The Qaddish Shalem "belongs"
to the 18, and thus we know that if there was a minyan at the
beginning of the repetition, but not at the start of Qaddish Shalem,
the sheli'ah tzibbur nevertheless recites that Qaddish (much to the
consternation of some congregants who do not know this halakha). (In
fact, you can have a situation where there ceases to be a minyan in
the midst of the repetition of the 18, so that the Kohanim cannot
bless, and the half-Qaddish may not be recited, the Torah may not be
read, but Qaddish Shalem WILL be recited.) So one wonders why, when
there are several hiyyuvim and the second one takes over at Ashrei,
why the first one does not return to recite Qaddish Shalem.
Perets Mett implies that in the case where we have a pinch-hitter for
the second half of the praying, that the first one does indeed take
three steps back after the repetition. I did not note that in the
MB, but it seems logical.
As an extension of this discussion, Arukh Hashulhan is very indignant
about people who return immediately after taking three steps backward
after their silent 18. In fact, says Arukh Hashulhan (123:3), they
would be better off not praying at all! And that the gemara (Yoma
53b) likens such a person to a dog who returns to his vomit. And we
therefore return to our places only when the sheli'ah tzibbur reaches Qedusha.
~=~=~=~=~=~=~=~=
IRA L. JACOBSON
=~=~=~=~=~=~=~=~
mailto:<laser@...>
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From: Wendy Baker <wbaker@...>
Date: Wed, Sep 30,2009 at 11:01 AM
Subject: Gabbai's handbook
> From: Ira L. Jacobson
> It further states at least twice: "If neither the rabbi or assistant
> rabbi are present in Shul then the Hazan should only begin repeating
> the 'Amida' once there are nine other men besides himself who have
> completed the silent 'Amida'".
I assume that if either or both the rabbi or assistant rabbi are present
that they would have the responsibility to signal the chazan when to
start. If they are not present the chazan has to be careful to watch so as
to start at the correct time.
Wendy Baker
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From: Mark Goldenberg <GOLDDDS@...>
Date: Wed, Sep 30,2009 at 11:01 AM
Subject: Gabbai's handbook
The following are the Rabbi Elazar Muskin's responses to Ira's questions
regarding the Gabbai's Handbook.
Mark Goldenberg
From: Ira L. Jacobson <laser@...>
> Should that be 12 months or 11 months?
A: The Avelut is for 12 months for a parent, Kaddish is for 11. During
the 12th month, although no Kaddish is said, except Kaddish D'Rabbanan, the
Avel should daven for the Amud. The member who is an Avel always takes
precedence over a non-member.
> It further states: "The Hazan does not need to take three steps
> backwards at the end of the repetition of the 'Amida'."
>
> I think this refers to the case where the "amida" is immediately
> followed by qaddish shalem, but not in other cases. Or am I wrong?
A: A Chazan does not need to take three steps backwards after the Amida
even without a Kadddish following the Amida.
> It further states at least twice: "If neither the rabbi or assistant
> rabbi are present in Shul then the Hazan should only begin repeating
> the 'Amida' once there are nine other men besides himself who have
> completed the silent 'Amida'".
>
> But I failed to find out what is supposed to happen if either the
> rabbi, or the assailant rabbi, or both of them are present.
A: Since the rabbis tend to daven a bit slower than the majority of the
congregation it is assumed if they are present there will be at least 9
finished with the Amida and ready to listen to the Chazan when the rabbi or
assistant rabbi finishes the silent Amida.
> The Hebrew word Haftara is consistently misspelled so as to include a vav.
A: This is a mistake in the book and needs to be corrected.
> I found the following fascinating and wonder if this is an accepted
> ruling: "When a Bat Mitzvah occurs, the security gate in the 'Aron
> HaKodesh' is quietly closed during the recitation of [Adon
> Olam]. This serves as a change of the room from a sanctuary to a
> multi-purpose room." My question is about changing the status of the
> room.
A: The Shul was built on condition that the sanctuary can be transformed
for multiple uses. The way to allow for that to happen is to close the
Aron.
----------------------------------------------------------------------
From: Perets Mett <p.mett@...>
Date: Wed, Sep 30,2009 at 06:01 AM
Subject: Gabbai's handbook
Ira L. Jacobson wrote:
> The book states: "Members of YICC who are mourners during the 12
> month period of mourning always have precedence for the 'Amud'
> Should that be 12 months or 11 months?
Although kaddish is said for only 11 months, the period of mourning is
12 months.
> It further states: "The Hazan does not need to take three steps
> backwards at the end of the repetition of the 'Amida'."
>
> I think this refers to the case where the "amida" is immediately
> followed by qaddish shalem, but not in other cases. Or am I wrong?
Provide the shats says the kaddish Tiskabel he does not need to take
three steps back after the Shmone Esrei (even on days when he leaves
the omud to carry the Torah) O:Ch 123:5 and Mishno Bruro loc cit
Perets Mett
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From: Jacob Sasson <jsasson@...>
Date: Wed, Sep 30,2009 at 09:01 PM
Subject: Inquiry
My good friend Evan Rock asks for a source discussing cheating on exams. (vol.
57 #13) See Igros Moshe Choshen Mishpat II:30. A summary of the teshuva can be
found here:
http://www.aish.com/ci/be/48954356.html
In that link, Rabbi Dr. Asher Meir quotes Rav Moshe Feinstein as objecting to
cheating on five grounds: Illegality, Deceit, Fraud, Unfair Competition, and Bad
Habits. See the article for a more detailed explanation of those five points.
Jacob
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From: Emmanuel Ifrah <emmanuel_ifrah@...>
Date: Wed, Sep 30,2009 at 06:01 AM
Subject: kal nidrei?
A widespread minhag in Morroco and part of Algeria was that the word "all" in
aramaic was always pronounced "kol" (e.g. in the kaddish "min kol birchata")
except for two cases:
- kal nidrey
- kal 'hamira.
I have read dissenting views based on grammatical analysis (e.g. in the writings
of R. Yossef Messas zt"l) but such is the minhag.
Emmanuel Ifrah
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From: Meir Wise <meirhwise@...>
Date: Wed, Sep 30,2009 at 03:01 AM
Subject: kal nidrei?
Anyone who who has studied Aramaic grammar knows that unlike Hebrew
there is only ONE kametz!
Hence Kal Nidrei (see the Machzor of the Spanish and Portugese
synagogues in London).
Ashkenzim will of course pronounce kol.
Chag Sameach
Rabbi Meir Wise, London
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From: Russell J Hendel <rjhendel@...>
Date: Tue, Sep 29,2009 at 07:01 PM
Subject: Rabbi Samson Raphael Hirsch and Kol Nidrei
Several discussants mention that Rabbi Hirsch eliminated Kol Nidrei. They point
out that the ceremony - annulling vows - makes Jews sound as if their word is not
good and can be broken.Hence Rabbi Hirsch eliminated it during a period of
acceptance of Jews among non Jews.
First I would remind people that it is fallacious to consider the SOLE purpose
of kol Nidrei as the absolving of oaths/vows. An equally important component of
Kol Nidrei is simple commemoration. We commemorate one of the bleakest periods
of Jewish history - When Jews were roasted alive at the stake unless they
converted - and then, these forced conversos, when they attempted to attend Yom
Kippur atonement services were sometimes incorrectly denied entry. The Kol
Nidrei prayer is an affirmation in our belief in repentance and of this very
bleak period in our history.
So I am certain that Rabbi Hirsch's cancellation (if it happened) of this prayer
was temporary. He argued that no one is being converted under torture today and
it is important to establish Jewish credibility. He certainly intended to
restore the prayer once normal relations with non Jews stabilized.
Secondly: (Something I heard from the Rav, Rabbi Soloveithchik):Jews differ from
non Jews in their values on truth. In non Jewish ethics truth is a supreme
ethical value. Ones word is holy and should not be broken even if it leads to
fights and strife. But in Jewish values "truth" is God's SEAL while "Peace" is
God's NAME. Peace takes precedence over truth.
This lofty idea applies to both vows and even contracts. If I made a vow and
something UNEXPECTED (NOLAD) comes up I have the right to go through a process
to absolve the vow. Even in commercial law. If I contracted to perform a service
and an UNEXPECTED (Anoos) event prevents a good faith effort of delivery, I may
still be eligible for full payment. It is not that our word has no meaning - but
rather that our word is perceived as a valid statement of our intent in normal
future circumstances. Our word is not a prison in which someone who wishes to
can game the system and hurt us.
To the extent that our views differ from non Jewish views we SHOULD be open and
transparent and state the difference. Should we be ashamed or embarrassed that
someone who gave his word to be a Christian because he was burned alive doesn't
have to keep his word? Surely not!
Russell Jay Hendel; Phd ASA http://www.Rashiyomi.com/
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From: Martin Stern <md.stern@...>
Date: Wed, Sep 30,2009 at 05:01 PM
Subject: Redemption from sins?
On Mon, Sep 28,2009, David Tzohar <davidtzohar@...> wrote:
> The definition of the word 'pidyon' according to the Evenshoshan dictionary
> is 'kofer' therefore 'yifdeh' et kol avonotav is another way of saying
> 'veyhchaper' al kol avonotav.
Evenshoshan is a modern Hebrew dictionary and I am not convinced that it is
necessarily an authority for Biblical Hebrew.
In essence the root p-d-h means paying someone in order to have an object or
person returned. The latter is covered by the English 'ransomed' whereas the
former by 'redeemed' as where a borrower paid back his debt and the lender
then returned an object (pledge) deposited with him as a surety.
On the other hand 'kofer' is a payment made instead of receiving a more
severe punishment, which is not quite the same.
> I think the problem here is not the Hebrew word but the translation.
> Rav Sacks in the new Koren English translation translates 'vayifdeh'
> not as ransomed but as redeemed. I think that ransom is a mistranslation
> because another meaning of 'pidyon' is ransom as in ransoming a captive.
I specifically used the translation 'ransomed' rather than 'redeemed'
because I felt the latter English word had subliminal associations (probably
influenced by Christian thought) not shared by the Hebrew.
Also Avraham Walfish <rawalfish@...> wrote on Tue, Sep 29,2009:
> First, I'd like to remark on the translation of "yifdeh" as "ransom". Even
> though BDB has only this translation for all occurrences of p-d-h, the newer
> Kadari biblical dictionary notes that this root - like the word "ga-al" (and
> like the English "redeem") often means to free, to extricate.
The word ga'al is not entirely synonymous with padah. Translating it as
'extricate' highlights the point in that this English word implies that a
payment is not necessarily made, unlike padah.
My problem is that the verse appears to suggest that HKBH so to speak pays
back something to "our sins" as though they had some independent existence
like redeeming a pledge from a lender or ransoming a person from his captor.
Martin Stern
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From: Gershon Dubin <gershon.dubin@...>
Date: Tue, Sep 29,2009 at 10:01 AM
Subject: Tefilin Cards-Reminder and Request
The reminder is that I have available, free of charge, postcard size
instructions on how to make your tefilin shel rosh smaller.
A poster containing instructions for both kesharim (the cards have instructions
for one kesher and come, obviously, in two versions) is available in English at
http://www.aishdas.org/articles/tefilinPoster.pdf
and in Hebrew at http://www.aishdas.org/articles/tefilinPosterHeb.pdf.
The request is for a volunteer to translate the cards into conversational Yiddish.
Gershon
<gershon.dubin@...>
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From: Martin Stern <md.stern@...>
Date: Wed, Sep 30,2009 at 05:01 PM
Subject: Two meals Erev Yom Kippur/chicken for kaporos
On Tue, Sep 29,2009, S.Wise <Smwise3@...> wrote:
> My father in law and brother in law both follow the custom of eating two
> meals erv YK--one before noon and the seuda hamafeskes. I didn't grow up with
> that custom and the mishna berurah doesn't mention it. So where does it
> come from. I disagreed with my brother in law that the first seudah is
> mitzvah--the mitzvah is to eat more erv Yok Kippur, not necessarily a meal.
According to Rabbi Wise, his father in law and brother in law are Teimanim
so it is hardly surprising that their customs are not found in the Mishnah
Berurah. Perhaps he would do better to consult a learned Mori [Teimani
Rabbi] than mail-jewish which has very few contributors who are conversant
with Teimani traditions.
> Also, does anyone know the actual source of the barbaric custom of
> shlugging kaporos with a chicken? Every year there is some news story about
> the mishandling of the birds. Why was this instituted and why with a chicken?
In Mishnaic Hebrew, a cock is called 'gever' which is also the word used for
a man (male). This pun might be the underlying reason why specifically a
cock is used as a substitute for a male. The use of a hen for a female then
follows quite naturally.
Martin Stern
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From: Yisrael Medad <ybmedad@...>
Date: Wed, Sep 30,2009 at 06:01 PM
Subject: Yifdeh
Thinking about this from Martin Stern:
> It struck me that the verse (Ps. 130,8) "veHu yifdeh et-Yisrael mikol
> avonotav - and he will ransom Israel from all their sins" is difficult
> to understand. How can someone be 'ransomed' from his sins? Surely a
> more appropriate word would be 'vayekaper'[atone - MOD]. Can anyone
> explain?
The verse in Devarim 21:8 would explain the use? Kaper l'amcha Yisrael
asher paditha Hashem. Atone your people Israel, those who you redeemed
a) Not necessarily ransomed
b) the verb kaper is indeed linked to the verb lifdot as Martin wishes
Yisrael
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End of Volume 57 Issue 33
