Volume 7 Number 37

Subjects Discussed In This Issue: 

Shavuot and Dateline
         [Morris Podolak]
Shemot (2)
         [Bernard Katz, Frank Silbermann]
Sondefjord, Norway
         [Dvorah Art]
Temperature on Shabbat and Electric Shavers
         [Manny Lehman]
The Rav - Additional Bibliography
         [Sam Goldish]


From: Morris Podolak <morris@...>
Date: Wed, 12 May 93 03:30:20 -0400
Subject: Re: Shavuot and Dateline

With regard to the question about when to keep Shavuot after crossing
the dateline.  I cannot answer for the minhag cited by CHABAD, but there
is a set of interesting responsa in "Betzel HeChochma" by R. Bezalel
Shtern z"l.  There he says that if you go from east to west (Australia
to the U.S. being the case in point), you count the extra day again,
without a bracha, and then continue with everyone else.  If you travel
in the other direction, you counted, say thirteen the evening before you
leave.  When you cross the dateline you immediately count 14, and that
evening you count 15, again with a bracha.  In any event, you keep
Shavuot together with the rest of the local Jews.  The chain of
reasoning is too long to present here, but it sounded pretty good to me.
One other point.  He takes it as self-evident that Australia and the
U.S.  are on different sides of the dateline (unlike the position of the
Chazon Ish).

Moshe Podolak


From: <bkatz@...> (Bernard Katz)
Date: Tue, 11 May 93 16:25:32 -0400
Subject: Re: Shemot

> From: Eliyahu Freilich <M04002@...>
> I am looking for a halachic source to the way Shem Hashem, in languages other
> than Hebrew, is written. In particular I'm refering to the form 'G-d'.
> According to logic of this form should we also write 'the-logy' for
> 'theology'  since 'Theo(s)' is 'G-d' in Greek?

	I have always been puzzled by the custom of using the form `G-d'
to refer to Hashem.  First, the word spelled with an `o' is not one of
G-d's names.  For one thing, it is not a Hebrew designation. For
another, it isn't even a proper name; it is really a truncated definite
description, in the manner of `the Creator', `the King', or `the
Almighty'.  (As far as I know, no one ever writes the latter phrases
omitting certain letters.) Secondly, while the word spelled with an `o'
is a designation of G-d, it remains one even if one replaces the `o'
with a hyphen. Writing the word in the manner of `G-d' simply amounts to
an idiosyncratic variant of the standard English spelling; it seems, in
fact, that the two forms are semantically interchangeable. So, `G-d' is
every bit as much a designation of G-d as is the word spelled with an
`o'. Accordingly, all the reasons (at least those I know of) for not
spelling the word in the standard way (with an `o') seem also to apply
to not spelling it in the form `G-d'.  (I hasten note that changing the
spelling even further will not really help matters.)

	Bernard Katz
	University of Toronto

From: Frank Silbermann <fs@...>
Date: Tue, 11 May 93 16:25:24 -0400
Subject: Re: Shemot

In Vol.7 #32 Eliyahu Freilich asks for a halachic source to the way Shem
Hashem, in languages other than Hebrew, is written, (e.g. the form
`G-d'), and asks whether we should also write 'the-logy' for 'theology'
since 'Theo(s)' is 'G-d' in Greek.

A friend of mine got Smicha from the Brisker Yeshiva in Chicago.  He
quoted his rebbe (Rv. Aharon Solevetchic) as saying there is no basis
for requiring a `-' in `G-d' (i.e. it is not a true name) and that he
had no qualms about writing out all three letters.

If this is just a custom of some (which in this network I follow out of
respect for those who hold by this), there would be no requirement for
consistency (e.g. that we also write `the-logy').

	Frank Silbermann	<fs@...>
	Tulane University	New Orleans, Louisiana  USA


From: Dvorah Art <DVORAH%<HUJIAGRI@...>
Date: Wed,  12 May 93 8:55 +0200
Subject: Sondefjord, Norway

My husband may be going to a course in Sondefjord, Norway the first week
of June, and might have to stay over Shabbat. He'd appreciate any
information about visiting (and eating in) Norway. Sondefjord is two
hours south of Oslo by train.  If he has to stay over Shabbat, he may be
able to fly to Copenhagenm so he'd also like info about Shabbat in
Thanks for your help, 
Deborah Weisman


From: Manny Lehman <mml@...>
Date: Wed, 12 May 93 06:08:37 -0400
Subject: Temperature on Shabbat and Electric Shavers

While reading last night the numerous copies of mj that arrived
yesterday I resolved to respond briefly to Isaac Balbin's comment on
Shabbat temperature taking. Then by some curious coincidence this
morning I received and read Bob Klein's query re Norelco shavers and
responses to these two relate closely in that I am going to quote in
relation to both Harav Joseph Jonah Zvi Horovitz Zz'l who I quoted
recently when writing about gezerot.

1. He gave temperature measurement as an example of an act which, though
conceptually similar to one forbidden by a gezera was excluded from it,
or rather was not included in it, because that form of the act did not
exist, was not known, to the Chachamim of the time, and could,
therefore, not have been covered. That is, there exists a gezerah of
medida (measuring) - weight, length, volume for example - on Shabbat,
possibly decreed to prevent even round about ways of mischar (trade) on
Shabbat. Measuring the expansion of a column of mercury or alchohol to
determine its temperature, (even the physics behind it ?) was,
presumably, not known to the Chachamim who made the gezerah. Hence it is
permitted on Shabbat.

2. Norelco shavers. The question of electric shavers was also one I
discussed with Rav Horovitz zz'l. Basically his view was that the issur of
shaving arises is given in connection with use of the word "Ta'ar", knife.
ie it relates to any form of hair removal from the face by means of a
moving metal strip that come into contact with the skin. Notice the three
constraints, metal, moving, skin contact. Thus any shaver, or other device,
in which the cutting surface does not come into contact with the skin may be
used, eg electric shavers where there is a guard between the blades and the
skin. However, use of a scissor is, therefore, not safe since if one were
to move the lower blade one would be in transgression of the Halachah.
Hence while the normal way of scissoring is, probably, ok he was not happy
with its use in case one moved the lower blade. 

I don't know what the properties of the new Norelco are but hope the above
comments help in clarification.

Incidentally, I am flying to Baltimore tomorrow (Thursday 13th) be'h for a
grandson's shalom zachar on Friday night and brit on Sunday be'h, a Seminat
at the U. of Maryland on Monday, ICSE15 in Baltimore, Wed. to Friday, lunch
in Paramus Sunday and a chatunah in NY on Sunday evening 23rd before
returning home for Shavuot be'h on Monday. If this gives an opportunity to
meet any of you I'd be delighted.

Prof. M M (Manny) Lehman, Department of Computing
Imperial College of Science, Technology and Medicine, London SW7 2BZ, UK.
Phone: +44 (0)71 589 5111, ext. 5009 - email: <mml@...>


From: Sam Goldish <0005891269@...>
Date: Tue, 11 May 93 21:53:30 -0400
Subject: The Rav - Additional Bibliography

Ever since the histalkus (demise) of Hagaon Rabbi Soloveitchik, z't'l, I
have been sharing issues of mail-Jewish Digest with my lifetime rabbi
and friend, Rabbi Osher Dov Kahn, of Tulsa, particularly since a
substantial segment of recent submittals concern the life, teachings,
and pervasive influence of the Rov.  Rabbi Kahn was a talmid of the Rov
and received s'michah from him prior to accepting the pulpit at Cong.
B'nai Emunah in 1949, serving until 1985, when he became "rabbi
emeritus".  Rabbi Kahn has asked me to submit the following information
for the benefit of those interested:

1.  "Hamevaser," published by the Rabbi Isaac Elchanan Theological
Seminary, in its December 1959 issue, has an article by Rabbi Zelo
Schussheim, z't'l, titled "The Rav As Ba'al Aggada: Selections," an
incisive analysis that is truly instructive.

2.  "Chavrusa," published by the Rabbinic Alumni Office of Yeshiva,
contains an erudite presentation, "Minhagei Rosh Hashonah of the Rav,"
by Rav Herschel Schachter, in an issue of several years ago, with
special attention to chazoras hashatz, birkas Kohanim, tekias shofar,
and other high holyday rituals.

3.  "Hadorom," ably edited by Rabbi Gedalia Schwartz, Rosh Beth Din of
the Rabbinical Council of America, in its Elul 5752 issue, carries a
number of selections from the Rov's shiurim, as translated in Hebrew by
Rabbi Alter Osher Yeshaya Blau.  The first of these, "Za'akoh Ut'filoh"
(Outcry and Prayer) is an intensely personal and deeply moving
revelation on the Rov's part that seems almost premonitory.

4.  In 1991, Rabbi Leon M. Mozeson of West New York, N.J.  published an
inspirational volume of Shabbos and holiday sermons titled "Echoes of
the Song of the Nightingale," in which he includes a short but
fascinating chapter, "What the Rav Said and Did," that brings into focus
some of the Rav's particular practices, as well as halakhic insights.
Rabbi Mazeson was singularly qualified to do this because not only was
he ordained by the Rov, but for many years he taught at the Maimonides
School in Boston which the Rov founded, guided, and regularly davened

5.  The most recent reprint of the Rov's classic "Kol Dodi Dofek" (It is
the Voice of My Beloved that Knocks) is found in the just-published
collection: "Theological and Halakhic Reflections on the Holocaust"
(KTAV), in the elegant translation by Dr. Lawrence Kaplan.  The book is
edited by Rabbi Bernhard H. Rosenberg and Rabbi Fred Heuman, who deserve
a great yasher ko'ach for an excellent job of selecting and organizing
the included material.


On a more personal note, Rabbi Kahn has told me that for many years
after accepting the Tulsa pulpit he would send the Rov a "Shonah Tovah"
card before the high holydays.  No matter how full his schedule, the Rov
never failed to answer, sooner or later, with a few lines of personal
greeting written on an ordinary postal card.  Talk about "Imitatio Dei"
(G-d-like behaviour)--a frequent subject of reflection by the Rov!

B'chol mokom she'atoh motzei g'duloso--shom atoh motzei anvesonuso
(Wherever you find his greatness, there you find his
humility)...T'N'T'B'H le'olmei olmayoh!

KOL TUV!                                Shmuel Yitzhak Goldish


End of Volume 7 Issue 37