Avodah Mailing List

Volume 02 : Number 174

Friday, February 26 1999

• Historicity of Zohar/R. Kasher's Critique of Scholem
• Tosefet Shabbat
• Re: Rabbi Michael Broyde and his view on the Rackman-Morgenstern bais din
• Re: Timing of Purim Se'udo
• Shkio/Tzeis
• Re: Rabbi Michael Broyde and his view on the Rackman-Morgenstern bais din
• 4 Shipwrecked Babylonians
• Re: Esther & Achashverosh
• Re: Esther & Achashverosh
• Re: Rabbi Michael Broyde and his view on the Rackman-Morgenstern bais din
• Re: Rabbi Michael Broyde and his view on the Rackman-Morgenstern bais din
• Re: Avodah V2 #173
• Re: Shkio/Tzeis
• Re: Rabbi Michael Broyde and his view on the Rackman-Morgenstern bais din
• Re: Esther & Achashverosh
• Re: Avodah V2 #173
• Purim Torah
• Purim Same'ah!

As promised, I summarize below R. Kasher's response to Scholem's
arguments regarding the authorship of the Zohar (from Sinai Sefer Yovel
[Jerusalem, 1958], 40-56).  As I mentioned in my previous post, everyone
who is interested should study the original, if possible.  R. Kasher
also addresses the arguments of I. Tishby in Mishnat ha-Zohar
(Jerusalem, 1949).

At the outset, R. Kasher states that the same Hebrew writings of R.
Moshe de Leon (RMDL) that Scholem and Tishby cite as evidence that he
wrote the Zohar, prove to R. Kasher that he did not.

R. Kasher summarizes the historical debate over the Zohar's authorship,
including the story of R. Yitzhak me-Akko, and naming the authorities
who questioned its ancient provenance: R. Eliyahu Dilmediggo, R. Yehuda
Aryeh de Modena, R Yaakov Emden (partially), A. Jellinek, R. Shemuel
David Luzzatto.  In defense of the Zohar, he cites R. Aviad Sar Shalom,
R. Moshe Konitz (whose tone and arguments  R. Kasher criticizes), R.
Reuven Rappaport, R. Eliyahu ben Amozeg, R. Elyakum Hamilzahgi, I.
Stern, A. Frank, R. Yitzhak Haver, R. David Luria, R. Hillel Zeitlin, A.
Kaminka, M. Gaster, R. Yehudah Leib Zlotnick, L. Ginzberg, and, of
course, the early writings of G. Scholem.

Kasher notes that, according to Scholem, RMDL wrote the 1700 pages of
the Zohar in six years!  This prodigious accomplishment of genius,
moreover, was purportedly achieved by a person to whom Scholem also
attributes grammatical and stylistic errors, errors in Talmudic
interpretation, etc.

Kasher cites R. D. Luria, who found that RMDL's haNefesh ha-Hakhamah
disagrees with the Zohar and cites the Zohar incorrectly.  R. Kasher too
finds that RMDL's Hebrew writings answer questions differently than the
Zohar.  Scholem identifies some midrashim that he claims RMDL made up
and put in the Zohar, but R. Kasher argues that they originate in the
Hazal.

Regarding Medieval terms in the Zohar, only two appear in the Zohar
itself, "golma" (meaning hyle) and "arba yesodot" (the 4 elements).  The
former is used in the Yerushalmi to describe a fetus and the latter is
used by R. Saadia.  Hence, this fits well with R. Emden's notion that
the Zohar was edited in Geonic times or that these are interpolations.
But, in any case, contends R. Kasher, two words out of 1700 pages really
prove that the Zohar is ancient.

Regarding the Zohar's purported misuse of words, R. Kasher tries to
defend one usage and explains that the others are all newly coined
terms.  The Zohar's coinage of new words, according to Tishby, was meant
to confuse the reader.  But R. Kasher argues that these incomprehensible
words are proof of the Zohar's authenticity, based perhaps on rashei
tevot and gimatriya.  Regarding grammatical errors, R. Kasher argues
that these are simply scribal errors, commonly found in ancient
manuscripts.

[Derekh agav, R. Kasher confirms R. Emden's theory of interpolations,
showing that Zohar Ekev 274a contains a word-for-word interpolation from
R. Bahya b. Asher's Shulhan Arba.]

R. Kasher cites a number of teshuvot ha-Geonim referring to and citing a
Sefer Raza Rabbah, which closely resembles the style of the Zohar and
Bahir.  He also cites a comment published in 1491 speaking of the Zohar
being published 300 years earlier, i.e. a century before RMDL.

Kol tuv,

Eli Clark

raffyd@juno.com writes:

>It is a Mitzvah (mentioned in the Shulchan Aruch (S"A)261) to verbally
>accept upon oneself the kedusha of Shabbos before Bein Hashmashos, which
>begins at Shkia Shnia, which is 58.5 minutes after "Sunset".  The S"A
>writes that the ideal time-frame for adding on to Shabbos is between
>Sunset and Bein Hashmashos.  However, as noted in the Mishna Berura,
>since all of Klal Yisrael seems to accept the Gra's shita (as far as
>issur melacha goes) that Bein Hashmashos begins at Sunset, we should be
>taking on Tosfos Shabbos before Sunset, which most shuls, even those that
>schedule Friday Mincha at 18 minutes before Sunset and begin on time,  do
>not do since they only reach Mizmor Shir several minutes after sunset.

For the historical background on the mitzvah of tosefet Shabbat, I
recommend a marvelous essay on the subject by Yisrael Ta-Shema in his
book Minhag Ashkenaz ha-Kadmon (once cited on this list by R. Mechy
Frankel).

Way back in high school, a Rebbe alerted me to the problem Raffy
mentions.  His advice was simple: have in mind to be mekabbel Shabbat
when one begins "Lekhu neranenah."

Kol tuv,

Eli Clark

I saw a picture in the Friday Chicago Tribune of a women davening at the
edah conference with Tallis and tefillen, she said she felt confortable
doing so in
such a crowd. Exactly what part of orthodoxy does this represent????
Elie Ginsparg

> How did the minhog come about of eating the Purim Se'udo towards the end
of the
day?  When researching Purim b'erev Shabbos, it seemed clear that any time
after
Chatzos was good, and zrizim makdimim would imply the sooner the better.
yet In
yeshivos we always began the Se'udo within about an hour before sunset. <
Based on my memory and understanding of the relevant siman in OC (close to
the end of OC!) and commentaries thereof: (a) the s'udoh on a day other
than erev Shabbos should take place after the davening of mincha; (b) one
of its parameters is "ad d'lo yodah," which, whether accomplished via yayin
or via shainah, should be accomplished in such a manner as to not
accidentally miss the z'man for t'fillas mincha (see OC 235? re sleeping
and k'ri'as sh'ma balaylah).  The understanding of (b) helps explain the
reasoning behind (a), as you chance missing the z'man mincha if you start
the s'udoh, and conduct it as per "ad d'lo yodah," before davening mincha.

Michael Poppers * Elizabeth, NJ

RYGB: <<I am skeptical about this, as we mostly do adopt the GRA and Ba'al 
HaTanya even l'kulla (Motzoei Shabbos) and their - the Geonim's shitta - is the 
one most in line with physical reality as well....<<

RW: >>Yet until the advent of the GRO/Baal haTanyo Virtually all Ashkenazim did 
not use the sunset and early tzeis...<<

RYGB: >>Unfortunate, but not binding!<<

Tal about slipeery slopes <smile> What are the parameters of binding?
Or Ketizad naaseh binding v'keitzd lo naaseh binding?

1) is Minhag Ashkenaz binding on Ashkenazim?

2) Is the "acceptance" of the Zohar by its contemporaries binding on Yavetz? 
Scholem?  Us?

3)  Boruch haShem at Maariv:  Isn't this Taknoas haG'eomim? How did the GRO 
v'sayoso contradict a combination of Geonic Takononoo and Minhag Ahskenaz?

4)  Similarly oseh hasolom during 10 days of Teshuvo.  The Gro follows Sefard 
and omits this and posits it is based upon a Tous Sofer.  Yet the Oruch 
haShulchon quotes an old source for this Minhog.  Which of the 3 remains 
binding?
1) original Minhog
2) Gro
3) Oruch haShulchon

5) Can Acharonim quote Geonim to overturn Rishonim?  Can we Use the Behag to 
trump the Rambam re: minyan haMitzvos?  Can we quote Rav Amram Gaon and now omit
Kol Nidre? 

We know we cannot use a Mishno to trump a Gemoro.  Where are the boundaries 
drawn?

Rich Wolpoe

Does not the fact that this was a picture of a single woman engaging in the
practice of weainr Tallit and Teffilin say anything?  Why does Mr. Ginsparg
assume that this single person was indiciative of anything? Is he suggesting
that ONLY moders Orthodox peopls attended the Edah conference?  Do only
yeshivish people go to the Agudah conventions?

-----Original Message-----
From: Cheryl Maryles <C-Maryles@neiu.edu>
To: avodah@aishdas.org <avodah@aishdas.org>
Date: Thursday, February 25, 1999 1:44 PM
Subject: Re: Rabbi Michael Broyde and his view on the Rackman-Morgenstern
bais din


>I saw a picture in the Friday Chicago Tribune of a women davening at the
>edah conference with Tallis and tefillen, she said she felt confortable
>doing so in
>such a crowd. Exactly what part of orthodoxy does this represent????
>Elie Ginsparg
>
>

>>Again the accuracy of this story is very doubtful as there are letters in the 
Genizah from Rac Elchanan that show he was born in Eygpt.
Eli Turkel<<

I think the issue is:  Was this story meant as literal history, or just told as 
a story, as a legend. etc.

The same question re: the 420 years of Bayis Sheini, Were Chazal telling us 
facts, or simply making us a point about Bayis Sheini based upon the Doniel 
forecast of 490 eyar, 70 of golus Bovel, and 420 of Bayis Sheini.

Rich Wolpoe

<<
 How is it that Esther hesitated to approach Achasverosh re: Homon, yet she 
 seemed to have no problem telling Ahcashverosh about the Bigson voSersch
plot?
>>
 
Balebatish I would say that with the Haman episode the king was in his inner
court, where access was by appointment only.  During the Bigsan and Seresh
story, the king might have been elsewhere.  Anoth er possible answer is that
the Bigsan and Seresh story happened shortly after Esther was chosen, so she
did not worry about walking in on the king anywhere, as he was still
interested in her.  By the time the Haman story occurs, he might have been
rather bored with her, or been interested in other women, such that she did
not take her being granted entry as a given.

EDT

> <<
>   How is it that Esther hesitated to approach Achasverosh re: Homon, yet she
>   seemed to have no problem telling Ahcashverosh about the Bigson voSersch
>  plot?
>  >>
>   
>  Balebatish I would say............................

Just my 2 cents,

The matter of Bigson Voseresh was about the kings life, all she had to do was
say you are in danger, Hamans plot was about her life, her identity for the
time being she was not supposed to reveal.

Kol Tuv

Yitzchok Zirkind
..

My point was that she said that she felt comfortable doing this at the
conference because this was an acceptable practice in this crowd. To draw
off your point---she wouldn't have done it in a Agudah convention, or for
that matter at a YU event either.
Elie Ginsparg
 On Thu, 25 Feb 1999, Daniel B. Schwartz
wrote:

> 
> Does not the fact that this was a picture of a single woman engaging in the
> practice of weainr Tallit and Teffilin say anything?  Why does Mr. Ginsparg
> assume that this single person was indiciative of anything? Is he suggesting
> that ONLY moders Orthodox peopls attended the Edah conference?  Do only
> yeshivish people go to the Agudah conventions?
> 
> -----Original Message-----
> From: Cheryl Maryles <C-Maryles@neiu.edu>
> To: avodah@aishdas.org <avodah@aishdas.org>
> Date: Thursday, February 25, 1999 1:44 PM
> Subject: Re: Rabbi Michael Broyde and his view on the Rackman-Morgenstern
> bais din
> 
> 
> >I saw a picture in the Friday Chicago Tribune of a women davening at the
> >edah conference with Tallis and tefillen, she said she felt confortable
> >doing so in
> >such a crowd. Exactly what part of orthodoxy does this represent????
> >Elie Ginsparg
> >
> >
> 
> 

Dear Elie,
Or perhaps she felt comfortable that she was with people who would not
publicly embarrass someone who did something misguided but would seek to give
that individual tochacha privately in a manner that draws the individual in
rather than alienates them.  I can't speak for her or Edah but I'd like to be
dan both lkaf zchut.

Kol Tuv,
Joel Rich


In a message dated 2/25/99 6:23:22 PM Eastern Standard Time, C-
Maryles@neiu.edu writes:

<< My point was that she said that she felt comfortable doing this at the
 conference because this was an acceptable practice in this crowd. To draw
 off your point---she wouldn't have done it in a Agudah convention, or for
 that matter at a YU event either.
 Elie Ginsparg
  On Thu, 25 Feb 1999, Daniel B. Schwartz
 wrote:
 
 > 
 > Does not the fact that this was a picture of a single woman engaging in the
 > practice of weainr Tallit and Teffilin say anything?  Why does Mr. Ginsparg
 > assume that this single person was indiciative of anything? Is he
suggesting
 > that ONLY moders Orthodox peopls attended the Edah conference?  Do only
 > yeshivish people go to the Agudah conventions?
 > 
 > -----Original Message-----
 > From: Cheryl Maryles <C-Maryles@neiu.edu>
 > To: avodah@aishdas.org <avodah@aishdas.org>
 > Date: Thursday, February 25, 1999 1:44 PM
 > Subject: Re: Rabbi Michael Broyde and his view on the Rackman-Morgenstern
 > bais din
 > 
 > 
 > >I saw a picture in the Friday Chicago Tribune of a women davening at the
 > >edah conference with Tallis and tefillen, she said she felt confortable
 > >doing so in
 > >such a crowd. Exactly what part of orthodoxy does this represent????
 > >Elie Ginsparg >>

In a message dated 99-02-25 12:17:44 EST, you write:

<< How is it that Esther hesitated to approach Achasverosh re: Homon, yet she 
 seemed to have no problem telling Ahcashverosh about the Bigson voSersch
plot? >>
I have a couple of possible answers, both from the pshat point of view. When
she hesitates to approach Achashverosh about Haman, the reason she gives is
because she hasn't been called to the palace; yet, it is entirely possible
that she reported the plot of Bigtan and Teresh during an official visit. 
Alternatively, perhaps she was less afraid to approach the king when the news
would benefit him, but to report something that would benefit a people with
which he had no reason to believe she had a kinship might seem more daunting.

On Thu, 25 Feb 1999 richard_wolpoe@ibi.com wrote:

> Tal about slipeery slopes <smile> What are the parameters of binding? 
> Or Ketizad naaseh binding v'keitzd lo naaseh binding? 
> 

As usual on Avodah we turn every halachic issue into a crisis of faith!
:-). There are no clear cut answers to your questions. Motivations are
critical. For example, how terrible is it, really, from a strict halachic
standpoint, to have an organ played by a non-Jew on Shabbos in a synagogue
- but, boy, was it ever terrible l'ma'aseh! So, it is possible to overturn
many things - in theory. In practice, who does the overturning and under
what circumstances, is a very subjective and situational thing.

YGB

Yosef Gavriel Bechhofer
Cong. Bais Tefila, 3555 W. Peterson Ave., Chicago, IL, 60659
ygb@aishdas.org, http://www.aishdas.org/baistefila

In a message dated 2/25/99 1:44:17 PM Eastern Standard Time, C-
Maryles@neiu.edu writes:

<< I saw a picture in the Friday Chicago Tribune of a women davening at the
 edah conference with Tallis and tefillen, she said she felt confortable
 doing so in
 such a crowd. Exactly what part of orthodoxy does this represent????
 Elie Ginsparg >>

Now, now, lets not reopen this can of worms again. 

Jordan

In a message dated 2/25/99 5:52:49 PM Eastern Standard Time, EDTeitz@aol.com
writes:

<< How is it that Esther hesitated to approach Achasverosh re: Homon, yet she 
  seemed to have no problem telling Ahcashverosh about the Bigson voSersch
 plot?
 >>
  
 Balebatish I would say that with the Haman episode the king was in his inner
 court, where access was by appointment only.  During the Bigsan and Seresh
 story, the king might have been elsewhere.  Anoth er possible answer is that
 the Bigsan and Seresh story happened shortly after Esther was chosen, so she
 did not worry about walking in on the king anywhere, as he was still
 interested in her.  By the time the Haman story occurs, he might have been
 rather bored with her, or been interested in other women, such that she did
 not take her being granted entry as a given.
  >>

Another way to put it, Eliyahu, is that in the case of Bigsan and Seresh, it
was a plot directly against the king, so he might be less inclined to look
askance at her cheeky behavior, whereas in the case of Haman, it was less
clearly a direct threat to the king,  so she had to play her hand more
carefully.

Jordan

subject: trusting chazal
> 
> Which gets me to the 420 years issue. I don't know so much about the
> particulars, but why shouldn't I trust Chazal just because They are Chazal.

The problem occurs when there is evidence against statements of chazal.
At that point one has several options.

1. see no evil, hear no evil,
   Just simply refuse to look into the issue.

2. To assume that the evidence is faulty simply because chazal diasgreed,
   e.g. the Greeks and Persians lied because they "knew" that many years
   later Chazal would tell the truth and they wanted to disnted to
   discredit chazal.lied because they "knew" that many years later
   Chazal would tell the truth and they wanted to discredit chazal.

3. Disprove the evidence against chazal on scientific grounds

4. Reinterpert Chazal or at least show that there were already different
   trends in Chazal so that it is an ancient argument 
   (e.g. is the alphabet we use the same as Moshe Rabbenu used)

5. Say that Chazal purposely made false statements for certain reasons.

6. Admit that Chazal made mistakes in nonhalachic issues.

Each of these viewpoints have there supporters,

Happy Purim,
Eli Turkel

Q: How do we know that Achashveirosh was impotent?

A: Because it says: "behikovetz besulos sheinis" i.e. that were still besulos 
after spending the night with him.

"Short Summary Of Most Jewish Holidays" 
1. They tried to kill us.
2. We won.
3. Let's eat.*

(* On Purim substitute "Let's Drink").


Good Purim, Rich Wolpoe

BOOK REVIEWS

Eli D. Clark

Rabbi Mordy Ignatzkowitz Explains It All for You (Hassagas Gvul
Publishing, 1999), translated and edited by Suri Horowitz-Margareten,
237 pp.

Throughout our history, there have been Jews who, confounded by the
crossword puzzle of current events, have stared up at the heavens and
asked, -Why?-  But Hashem, Who has better things to do, does not send
the answers directly.  Instead, in every generation, He blesses us with
a guide who unravels these mysteries for us: The Rambam, the Arizal, the
Besht, the Fonz.

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well-known mystic, R. Azarya Eyd Zomem, R. Mordechai is world-famous for
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Now, for the first time ever, Rav Mordechai+s wisdom is available to the
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daughter-in-law has painstakingly transcribed hundreds of hours of
speeches, shiurim, diatribes and anecdotes and lovingly presented them
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War and conflict, evil and wickedness, pain and agony -- synonyms like
these that have plagued man for generations are explained by R.
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interconnect, how world events are governed by Hashgochoh, and how to
make a fortune investing in soybean futures.  With a mixture of wit,
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darkness of life.  He illuminates the daily kindnesses of Hashem, the
ever-present touch of the Divine thumb on the deli scale of history.
More importantly, R. Mordechai reminds us what Hashem really wants from
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What makes this work truly memorable is the stories.  R. Mordechai has
an endless trove of moving, relatively truthful stories.  For example,
R. Mordechai tells the heartbreaking tale of a young girl named Sora
Miriam, who loves to ice skate.  When it becomes clear that her skating
would conflict with her responsibilities as a frum girl, she bravely
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Sora Miriam, now known as Shana Marie, performs well in her first
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family, marries a young kollelnik named Feuchtwanger, and develops an
incredible recipe for avocado kugel.  As luck would have it, though,
Sora+s own daughter, Devoyri, changes her name to Dorothy, marries Steve
Hamill, and becomes the best-known U.S. figure skater of the twentieth
century.

Enhancing R. Mordechai+s inspiring stories are beautiful color
illustrations and a handsome, faux leather binding.  Available with or
without an accompanying CD (featuring Peggy Lee), the book is an ideal
Bar or Bas Mitzvah gift and is sure to please everyone in the family
with a fourth grade reading level or below.

BOOKS BRIEFLY NOTED

A Summary of New and Noteworthy Jewish Fiction and Non-Fiction

Problems with Contemporary Halakhists Volume III.  A nationally
recognized authority on Jewish law analyzes a host of contemporary
halakhic issues including: employing a gentile to brush one+s teeth on
Shabbat, living next door to a house with a television antenna, and the
required height for a mechitzah at one+s Shabbat table.  Also discussed:
whether someone seen eating broccoli remains kasher le-edut, and the
halakhic considerations that apply to the purchase of a sport utility
vehicle.  In a special appendix, the author lucidly describes the
process of pesak, demonstrating the need for objectivity and sensitivity
and explaining why his own rulings are inevitably correct.

The New Jewish Way in Dating and Marriage.  A practical guide to the
contemporary search for a shidduch.  Features a letter written by a
prominent Gadol on choosing a mate: -The Eternal Question: Yichus or
Hard Assets?-  In-depth chapters describe how to build a gold-plated
résumé, manufacture a stellar family tree, and touch up old wedding
photos.  Practical sections include nineteen arguments why kollel is
essential to the survival of Am Yisroel, fashion hints, and a
comprehensive glossary of yiddishisms (-Mastering Yeshivonics-).
Chapters for parents include twenty-five intimidating questions on
sugyos in Menachos and tips on accessing the credit and tax records of
prospective in-laws.

Shver Jordan.  In this futuristic novel, a legendary basketball player
becomes a rosh yeshivah.  His charisma quickly wins him a substantial
following, until someone realizes that he cannot read Aramaic and thinks
-Tosfos- is a brand of linoleum.  As the yeshivah+s fortunes start to
sink, a loyal student suggests a benefit concert.  All of the superstars
of Jewish music agree to perform, with their beards.  A new song,
-Rappin+ with the Rogotchover- is introduced and goes on to become a
wedding and bar mitzvah standard.  The successful concert saves the
yeshivah, but Rav Jordan decides to return to sports, moves to Milan and
joins a basketball team sponsored by Ragu.

The Real Halakhic Man.  A stunning reevaluation of the life and thought
of Rabbi Joseph B. Soloveitchik.  Based on unconfirmed rumors, the
author reveals that the Rav mistakenly wandered into the University of
Berlin while searching for a bakery that sold yoshon bagels.  Not
wanting to offend the university personnel, the Rav politely agreed to
enroll as a student for six years and write a dissertation on
neo-Kantian philosophy.  This reluctance to offend others was a hallmark
of the Rav+s patient and gentle personality.  For instance, prior to
establishing the Maimonides School in Boston, a prospective parent asked
the Rav if the school would be co-ed.  The Rav (who naturally never
considered the option), assumed the questioner said -ka-ed,- i.e., like
a witness testifying to the emes of Torah, and said, -Yes.-  Rather than
risk embarrassing a fellow Jew, the Rav permitted the school to teach
boys and girls together.

Another revelation relates to the Rav+s involvement with Mizrachi as
honorary president of Religious Zionists of America.  The author
explains that the Rav+s affiliation did not signify agreement with
religious Zionist ideology, but a subtle strategy to persuade Mizrachi
to merge with Agudath Israel or, at least, change its name to -Rejecters
of Zionism of America.-  Indeed, for most of his life the Rav chose not
to travel to Israel in silent protest of the existence of a secular
Israeli government.  Interestingly, in the 1970+s, the Rav planned a
late November visit to the Holy Land, but missed his flight when his
Thanksgiving dinner ran late.

A Man in Shul.  This satirical novel follows the vain attempts of a
Southern Jew to find a shul in which he can daven undisturbed by talk of
sports scores and stock prices.  In one memorable episode, he feigns
deafness; but the talkative neighbor, instead of falling silent,
initiates a conversation with another person, in which he loudly
comments on the hero+s bad haircut, ugly tie and unattractive wife.  A
few chapters later, the protagonist is dragged against his will to a
-kiddush club- by an amiable surgeon who cheerfully insists, -We need a
minyan to drink bourbon.-  In the unrealistic conclusion, the hero finds
a quiet Young Israel in Queens.

The Toaster in Jewish Law.  A long overdue study of the halakhic issues
relating to the electric toaster, complete with 73 color illustrations.
Written by a respected member of an obscure kollel, the book analyzes
the prohibitions of using a toaster on Shabbos, the procedures for
kashering a toaster and cleaning it for Pesach, and recommendations for
using a toaster to bake matzoh, heat the kitchen or dry wet laundry.
Separate sections discuss the toaster/oven and how to make toast in the
wilderness with a hanger, dental floss, and a can of hairspray.

By the Grace of Hashem.  A riveting, true-life story detailing the
miraculous rescue of a middle-aged mother of five from a riot at
Loehmann+s.  On March 9, 1989, a fight broke out in the petites section
between two women over a marked-down Donna Karan business suit.  This
sparked a melee that spread throughout the mall.  One hundred twelve
people were taken to the hospital and twenty-four others converted to
Buddhism.  In the end, criminal charges were filed, but only against a
nine-year old boy who witnessed the entire riot, videotaped it and
broadcast the film on a cable television channel operated by his older
brother from a high school locker.  The author, who had gone shopping
for an engagement dress for her daughter (still single, but very warm
and outgoing!), avoided injury by climbing through an air duct into the
ventilation system of the building.  Wedged in by her purse, she was
stuck for four days, subsisting on breath mints and a weeks-old
tangerine.  Finally, she was discovered by a well-meaning cat burglar
who drove her back to her home in time to catch a re-run of the evening
news from 1973.  Her husband, a Chassidisher rebbe, had despaired of
seeing his beloved wife again, so he moved the family to Sacramento and
opened up a combination kosher pizza shop and shtiebel, called -Fress
and Bless.-

Tzaddik in a Peltz: Exorbitant Wealth as the Path to Shomayim.  This
groundbreaking work persuasively argues that Hashem wants all of us to
own a six-bedroom house in Lawrence with a pool.  The author, a
well-known stock broker and letz, provides a historical overview
describing a long list of wealthy tzaddikim from Avraham Avinu to the
Reichmans.  He notes that the Hebrew word for wealth, osher (with an
ayin) is almost identical to the Hebrew word for happiness, osher (with
an alef) and the Hebrew word for uprightness, yosher.  An extensive
halakhic section cites numerous Gedolim who praise material
gratification, self-indulgence and the mindless acquisition of property.
 In an innovative passage, he explains that the statement of Chazal,
-Marbeh nechasim, marbeh da+agah -- One who increases possessions,
increases worry,- actually means that when you acquire possessions, it
increases your neighbor+s worry, because he now has to go out and buy
something better.  Chapters include: -Evading Meshulochim -- Delay,
Denial and Ducking Out of Sight,- -Is the World Ready for Designer
Tefillin?- and -The Six Figure Wedding: Because You+re Worth It.-

Fatterstill Halls.  A novel set in a girls+ seminary in Israel, this
absorbing story follows a diverse group of twenty-nine American girls
who come to Israel with a combined total of 847 pairs of shoes and spend
a year learning about life, Torah and the guilty pleasures of Bamba
dipped in chocolate spread.  By striking coincidence, all but two of the
girls are named Aviva.  They develop a close relationship with their
madrichah, a twenty-four year old named Chaviva, who keeps telling the
girls that, before making a decision, they should ask themselves,
-Think: what would the Maharal have done?-  In the middle of the year,
Chaviva gets engaged, but her parents oppose the match because her
fiancé+s name is Ido.  During the novel+s climax, Aviva, the
intellectual of the group, has a spiritual experience at the Kotel and
decides to make aliyah, unless she first meets a nice guy from Englewood
who has been accepted to Columbia Law School.

Conversations with G-d, Book 3.  A long-time confidante of the
Lubavitcher Rebbe looks back on his weekly meetings with the King
Moshiach.

Nu?  I+m Tired of Waiting!  A well-known Orthodox feminist shares her
hopes, fears and frustrations over a lifetime of struggle to transform
Orthodoxy into Conservative Judaism.  Speaking of her ambition to be an
Orthodox rabbi, she writes, -I+ve always dreamed of standing and begging
the congregation for silence in shul or watching my baal ha-batim fall
asleep during my derashah.-  She writes of her reverence for tradition
and her desire to undermine it.  In a stirring passage, she speaks of
following in the footsteps of her heroines: Joan of Arc, George Eliot
and Aunt Sadie.  (In 1963, Aunt Sadie walked out on Uncle Myron for
writing a poem about her entitled, -Servile Sadie, My Favorite Lady.-)
Looking to the future, the author predicts that the laws of taharat
ha-mishpachah will be updated, such that all married women will be
required to make a monthly visit to the manicurist.

Katz in the Sheitel.  The light-hearted story of Elana Katz, a young
corporate lawyer in New York who heaves her briefcase into the Hudson
River and becomes a full-time sheitelmacher.  She soon discovers an
untapped market for European virgin human hair sheitlach and popularizes
a new wig design modeled after Marilyn Monroe+s hairstyle called the
-Rollin+ Rebbitzen.-  The style is an instant smash, and Elana opens
salons in Brooklyn, Bnei Brak and Baton Rouge.  With the help of her
husband, a computer programmer, they launch the Kimchis Kollel,
dedicated exclusively to the study of Gemara Sotah.  Years, but not
months, pass.  At the suggestion of a prominent Gadol, the sheitel
business is sold to Merrill Lynch which merges it with a company that
sells flavored seltzer on the Internet.  Without a business to run,
Elana retires and dedicates herself full-time to criticizing the
housekeeping skills of her daughter-in-law.

Triumph of Destiny of Survival.  A sweeping history of the Jewish people
told from the perspective of a twenty-seven year old accountant named
Kasriel.  Skipping back and forth between centuries, weaving midrashim,
limericks and legends into each story, the book spins an entertaining
though fictitious narrative, starting from Adam ha-Rishon and concluding
with the 1974 laying of the cornerstone of Young Israel of Avenue J.
Highlights include a retelling of the Bilam story from the perspective
of the donkey and an eyewitness account of the Golem of Prague tackling
an anti-Semite and removing most of his cardiovascular system.  Sadly,
the author does engage in historical revisionism, arguing that R.
Shimshon Raphael Hirsch spoke Mandarin Chinese and claiming that the
Mesillas Yesharim was written by the author+s father-in-law.  Lavishly
illustrated, the book includes a reproduction of the invitation to the
wedding of R. Saadia Gaon and a photograph of the Vilna Gaon+s tefillin
mirror.

*********************


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