Avodah Mailing List

Volume 04 : Number 469

Wednesday, March 29 2000

• Re: The Pope, The Chief Rabbis, and Kol Isha
• RE: Avodah V4 #468
• RE: Avodah V4 #468
• The Pope's Visit
• Aniyei Ircha
• Re: Aniyei Ircha
• 19th century dress
• Re: The Pope, The Chief Rabbis, and Kol Isha
• Re: Golus mentality
• Re: Warsaw/Vilna
• matza shiurim
• The Pope and Melchior
• Re: Melchior
• Re: Melchior
• Re: Avodah V4 #468
• Inquisition
• Re: cash-msayea
• Re: cash-msayea
• Re: cash-msayea
• Toras Purim

On Tue, Mar 28, 2000 at 09:02:01AM -0800, Harry Maryles wrote:
:                                What are we to make of
: his "apology"? (which was more of an admission of evil
: doing in the name of Jesus rather  than an apology.)

Political issues aside (Avodah has been top-heavy with them lately)...

(Apologies to people who read scj, just hit <Next>.)

Vidui is as itemized as possible. Not just stating a general mood of
contrition, but verbalizing as exactly as one can remember what was done
wrong. You need to identify the disease in order to cure it.

Xianity is about letting God heal sin, and therefore what is seen as necessary
is merely acknowledging enough to make the request.

It's a fundamental religious difference.

-mi

--
Micha Berger (973) 916-0287          MMG"H for 24-Mar-00: Shishi, Tzav
micha@aishdas.org                                         A"H
http://www.aishdas.org                                    Rosh-Hashanah 14a
For a mitzvah is a lamp, and the Torah its light.         Haftorah

> What would you call the Inquisition? The current Pope may not
> excersize that
> power, but I'm pretty sure he has it.

IIRC, officially it was the spanish kings who gave the authority for the
inquisition to sentence people to death.

Akiva



A reality check a day keeps
the delusions at bay (Gila Atwood)

===========================
Akiva Atwood, POB 27515
Jerusalem, Israel 91274

> Second, There was a RW looking Rav that brought him to
> the Kotel and spoke very positively about this Pope. 
> His name was Rabbi (Michael?) Melchior. Who is Rabbi
> Melchior? I believe a reporter mentioned that he is a
> member of the Knesset. If so, which party?

Rabbi Melchior is *not* RW by any stretch on the imagination.

Akiva


A reality check a day keeps 
the delusions at bay (Gila Atwood)

===========================
Akiva Atwood, POB 27515
Jerusalem, Israel 91274  

> Date: Tue, 28 Mar 2000 09:02:01 -0800 (PST)
> From: Harry Maryles <hmaryles@yahoo.com>
> Subject: The Pope, The Chief Rabbis, and Kol Isha

> Second, There was a RW looking Rav that brought him to
> the Kotel and spoke very positively about this Pope. 
> His name was Rabbi (Michael?) Melchior. Who is Rabbi
> Melchior? I believe a reporter mentioned that he is a
> member of the Knesset. If so, which party?

R. Melchior is the Minister of Diaspora affairs. He is a 
representative of Meimad, which is part of "One Israel." He was 
also the Chief Rabbi of Norway until he became a Minister and had 
to resign the position.

-- Carl


Carl M. Sherer, Adv.
Silber, Schottenfels, Gerber & Sherer
Telephone 972-2-625-7751
Fax 972-2-625-0461
mailto:cmsherer@ssgslaw.co.il
mailto:sherer@actcom.co.il

Please daven and learn for a Refuah Shleima for my son,
Baruch Yosef ben Adina Batya among the sick of Israel.
Thank you very much.

> Date: Tue, 28 Mar 2000 11:31:34 -0500
> From: "David Glasner" <dglasner@ftc.gov>
> Subject: Re: How Can We (aniyei irkha)

> I wrote:
> 
> <<<
> And, by the way, while we are on the subject, doesn't the 
> obligation to support aniyei irkha also include the non-Jewish poor?
> >>>
> 
> Carl replied:
> 
> <<<
> Yes, together with aniyei Yisroel mipnei darchei shalom (Rambam 
> Matnos Aniyim 7:7), based on a Gemara in Gittin 61a. Whether 
> together means davka or lav davka is apparently a machlokes 
> rishonim (too many m'koros to start looking up at midnight, but 
> look at the m'koros and tziyunim in the Frankel Rambam in Matnos 
> Aniyim 1:9).
> >>>
> 
> Even if I were to grant you that it is lav davka, the principle of 
> darkei shalom seems to override the principle of aniyei irkha 
> kodmim in the way you wished to apply it, which is that one
> should not get involved in causes that are dedicated to the
> welfare or salvation of gentiles.  

Not at all, at least on an individual level. While Jewish charities 
may have to supply their services to non-Jews who ask mipnei 
darchei shalom (cf. discussions about Hatzala that we have had on 
this list several times), and while I likely have to give money to a 
non-Jewish charity if I am confronted with a situation where not 
doing so would be a chilul Hashem (e.g. the office is making an 
appeal for the United Way), I don't think that means that I am 
obligated to give money for various and sundry causes that might 
approach me by mail. And I certainly am not obligated to give them 
the level of contribution I would give to a family member or to a 
local ani. I don't have to be the highest contributor in the office to 
United Way.

Since I gather that no one
> interprets the principle of aniyei irkha kodmim so strictly that one 
> may not contribute to worthy charities that benefit those outside 
> of one's own city, I don't see how the principle of aniyei irkha
> kodmim can be used as a justification for negating the 
> principle of darkei shalom.  

I don't think it's a question of a bar on contributing. I think it's a 
question of proportions and priorities. I don't think we as individuals 
should contribute to non-Jewish causes, where (a) there are Jewish 
causes that need our funds and (b) our not contributing to the non-
Jewish ones will not cause a chilul Hashem and will not violate 
darchei shalom. IOW, I don't think I am obligated to seek out all 
the poor gentiles in the world when there are over 200 families in 
my neighborhood who need to be given chickens every Shabbos 
(that statistic is true, BTW - someone in the neighborhood hands 
out chickens for Shabbos). And while I might respond favorably to a 
personal approach to donate money to UNICEF (if failure to do so 
would be a chilul Hashem), that does not mean I should be making 
a contribution to UNICEF that is comparable to the (substantial - 
by Israeli standards anyway) amount of money I gave my gabbai 
tzedaka to hand out as matanos la'evyonim on Purim last week. 
Nor does it mean that I cannot just toss (unopened) the UNICEF 
appeal that arrives in my mail.

Certainly those who are moved
> by that principle to devote themselves to the salvation of 
> innocent human life should not be accused of having a 
> golus mentality or of pandering to the goyim.  

I'm sorry but I don't see how a Jew living in Israel (or the US for that 
matter), who fails to respond to a private mail appeal for hunger in 
the Sudan violates darchei shalom where there are Jews around 
the corner who are having trouble putting food on the table. My 
point was that we need to be concerned with fellow Jews before we 
start worrying about the rest of the world. The two are not equal. 

I don't think the Rambam ever contemplated the possibility that 
Jews would be donating money to non-Jews halfway around the 
world, nor do I think we are (in most instances) required to do so.

-- Carl


Carl M. Sherer, Adv.
Silber, Schottenfels, Gerber & Sherer
Telephone 972-2-625-7751
Fax 972-2-625-0461
mailto:cmsherer@ssgslaw.co.il
mailto:sherer@actcom.co.il

Please daven and learn for a Refuah Shleima for my son,
Baruch Yosef ben Adina Batya among the sick of Israel.
Thank you very much.

On Tue, Mar 28, 2000 at 07:50:32PM +0200, Carl M. Sherer wrote:
:            I don't have to be the highest contributor in the office to 
: United Way.

Tip: When giving to United Way, you can specify which charities your money
is earmarked for. Such money is given BEFORE United Way divies up the rest
of the cash.

I remember using the office charity drive to give money (with matching funds!)
to Ohel and Mishkan that way.

Also, to remind Carl of those earlier discussions, I am enamored of R' Aharon
Lichtenstein's position that darchei shalom is about vihalachta bidrachav,
not just doing the minimum necessary to avoid eivah. That said, I would reach
the same conclusion do to aniyei ircha.

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for 24-Mar-00: Shishi, Tzav
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Rosh-Hashanah 14a
For a mitzvah is a lamp, and the Torah its light.         Haftorah

<<As pointed out a number of times on scj, Chassidishe livush isn't that off
    18th century nobility. First, we know what nobles wore. One lurker here on
    Avodah actually checked out an nice exhibit at the Art Institute of 
Chicago
    about the art and culture of Poland ("The Winged Horseman of Poland").>>

The problem is that you limited yourself to 18th century. In fact, so-called 
"Chassidesheh dress" reflects late 16th early 17th century Polish nobility.

And in any event, it still begs the question--- where did this style of 
clothing attain its kedushah status? The Geonim, Rambam, Rashi etc. certainly 
did not wear this saintly garb.

David I. Cohen

RHM <hmaryles@yahoo.com> wrote (Avodah V4 #468, Tue, 28 Mar 2000
09:02:01)

<<Second, There was a RW looking Rav that brought him to
the Kotel and spoke very positively about this Pope. 
His name was Rabbi (Michael?) Melchior. Who is Rabbi
Melchior? I believe a reporter mentioned that he is a
member of the Knesset. If so, which party?>>

R. Melchior is in Meimad.  You can read a brief biography of him at
http://www.meimad.co.il/leader.htm 

Sincerely,
David Eisenman

I wrote:


<<<
No doubt Moshe was laboring under a galus mentality when he
challenged HKBH with the question:  Lamah yomru Mitzraim leimor
ki b'ra'ah hotziam la-harog otam be-harim u-l'khalotam mei-al p'nei
ha-adamah."   
>>>

Carl Scherer replied:

<<<
See the Ohr HaChayim HaKadosh on that pasuk. Moshe 
Rabbeinu's argument (which HKB"H accepted) was that if Hashem 
killed off the Jewish people in the desert, there would be a chilul 
Hashem. 
>>>

Thank you for the reference, which I looked at, but I don't see how
it in any way salvages your position on golus mentality.  The Deity 
was willing to forego an action that might otherwise have been
justified for the sake of precluding an invidious and incorrect
inference about His intentions that the gentiles would have
arrived at.  Why, under your use of the term, is that not pandering?

Carl continued:

<<<
I think that *Hashem* worrying about what the goyim will think is a 
lot different than *us* worrying what the goyim will think when 
Hashem has told us how He expects us to act.
>>>

Mah Hu af atah!  If the Almighty changed His conduct to avoid
creating the wrong impression among the gentiles, should we
not at least consider whether it may be appropriate for us do so 
as well?  Obviously, one cannot lay down general rules about 
these matters.  The point is that the opinion of the goyim is not 
irrelevant to us in our reaching a decision about what our conduct 
should be.  There is certainly a difference between, say, violating 
the Sabbath, because the gentiles can't understand why one 
should abstain from performing certain abstractly defined categories 
of work, and engaging in conduct that is ethically questionable, but 
advances some narrow Jewish interest.  The opinion of the goyim is 
irrelevant concerning the former, but not irrelevant concerning the 
latter.

This is what the Dor Revi'i said:

Whatever is disgusting in the eyes of mankind, even if it has
not been specifically forbidden by the Torah, is prohibited to
us even more than are explicit prohibitions in the Torah.  And
this is not only because of hillul Hashem ..., but because
whatever is prohibited to the Noahides cannot be permissible
to us because of the principle "mi ika midi?"  Thus, for a
dangerously sick person, the consumption of human flesh or
spoiled neveila is certainly a more serious offense than the 
consumption of heilev or tevel.  The statement in Yoma 83a
that it is preferable to feed neveila than to feed tevel to a 
dangerously sick person must be referring to neveila through
an invalid shehita, but not to neveila from natural causes, the 
consumption of which is prohibited by the general laws of 
morality and decency.  Moreover, it is well known that the 
flesh of an animal that died of natural causes is dangerous.  
So, how could one imagine that the sages would have 
commanded to give a sick person meat that is spoiled and fit
for dogs rather than tevel?  And anyone who denies this 
diminishes the honor of the Torah and causes it to be said of
us, "a foolish and depraved nation," instead of "a wise and
understanding nation."  (Dor Revi'i, petiha, 27a)

David Glasner
dglasner@ftc.gov

In message , richard_wolpoe@ibi.com writes
>>>Warsaw and Vilna were (usually) in two different kingdoms with two
>different sets of rulers.  <<
>
From about 1797 to 1917 they were apart only about 6 years under Napoleon.
>Otherwise, afaik, the czar ruled them both. 

Correction, I should have said, they were in different gubernias
(provinces) of the Russian Empire. The definition, I always thought, of
an emperor was that he was a king of kings, ie he ruled over a multitude
of kingdoms/principalities (each of which usually had their own ruler,
or at least some sort of governor), as opposed to a *mere* king who only
ruled over one kingdom, or a prince who was either the son of a king or
who only ruled over a principality.

I am not sure to what extent the Russian Empire (which is usually called
an empire and not a kingdom) followed this pattern - ie was it a true
empire in the sense i have defined it above, or was it merely a big
kingdom.  My impression is though, that the gubernias that made up
Poland were treated differently from the gubernias that made up
Lithuania (perhaps due to the Polish uprising in [somebody with better
knowledge of the Polish history help me - some time in the 1800's is
about as close as I get]) whereas the Lithuanian part was perhaps seen
as less innately rebellious, and that they retained their names as being
the kingdom of Poland and the kingdom of Lithuania, despite both being
part of (or in fact to glorify) the empire.

In the case of the city of Vilna, it was a part of Poland from 1918
until the Russians invaded in the early 1940s (ie it was split from the
rest of Lithuania, which was independant), so the statement is even less
true for this period than for earlier.

>Richard_Wolpoe@ibi.com

>

Regards

Chana

-- 
Chana/Heather Luntz

most of us have grown up in an era where shiurei seder have been encoded in
plastic, or some other shiur sheets.   i am curious if people remember
previous times.  in my mishpacha, this has always created bad wil, since the
comment is always that the family in europe never  ate shiurim like that,
but rather a piece of matza more like the size of an olive, or some similar
small amount. i would like to know if any people out there had minhagim in
their families of shiurim that were not so voluminous.

i would also be curious as to various minhagim of main course at the seder
meal--  1]   fowl or meat   2]  how cooked

kol tuv....

On Tue, Mar 28, 2000 at 09:02:01AM -0800, Harry
Maryles wrote:
: Second, There was a RW looking Rav that brought him
to
: the Kotel and spoke very positively about this Pope.

: His name was Rabbi (Michael?) Melchior. Who is Rabbi
: Melchior? I believe a reporter mentioned that he is
a
: member of the Knesset. If so, which party?

Melchior is NOT RW. He wants Israel to recognize
Conservative and 
Reform. His
proposals for resolving "who is a Jew" are to the left
of the current 
Ne'eman
commission.

Ouch!

HM

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 --- "Carl M. Sherer" <cmsherer@ssgslaw.co.il> wrote:
> > Date: Tue, 28 Mar 2000 09:02:01 -0800 (PST)
> > From: Harry Maryles <hmaryles@yahoo.com>
> > Subject: The Pope, The Chief Rabbis, and Kol Isha
> 
> > Second, There was a RW looking Rav that brought
> him to
> > the Kotel and spoke very positively about this
> Pope. 
> > His name was Rabbi (Michael?) Melchior. Who is
> Rabbi
> > Melchior? I believe a reporter mentioned that he
> is a
> > member of the Knesset. If so, which party?
> 
> R. Melchior is the Minister of Diaspora affairs. He
> is a 
> representative of Meimad, which is part of "One
> Israel." He was 
> also the Chief Rabbi of Norway until he became a
> Minister and had 
> to resign the position.

Meimad? Cheif Rabbi of Norway?  That does not seem to
jive with the characterization that Micha painted of
him. Are we talking about the same person?

HM


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Talk to your friends online with Yahoo! Messenger.
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On 28 Mar 00, at 17:05, Harry Maryles wrote:

>  --- "Carl M. Sherer" <cmsherer@ssgslaw.co.il> wrote:
> > > Date: Tue, 28 Mar 2000 09:02:01 -0800 (PST)
> > > From: Harry Maryles <hmaryles@yahoo.com>
> > > Subject: The Pope, The Chief Rabbis, and Kol Isha
> > 
> > > Second, There was a RW looking Rav that brought
> > him to
> > > the Kotel and spoke very positively about this
> > Pope. 
> > > His name was Rabbi (Michael?) Melchior. Who is
> > Rabbi
> > > Melchior? I believe a reporter mentioned that he
> > is a
> > > member of the Knesset. If so, which party?
> > 
> > R. Melchior is the Minister of Diaspora affairs. He
> > is a 
> > representative of Meimad, which is part of "One
> > Israel." He was 
> > also the Chief Rabbi of Norway until he became a
> > Minister and had 
> > to resign the position.
> 
> Meimad? Cheif Rabbi of Norway?  That does not seem to
> jive with the characterization that Micha painted of
> him. Are we talking about the same person?

We definitely are. He is also the Rav of the shul in Talpiyot that one 
of my partners attends.

-- Carl


Please daven and learn for a Refuah Shleima for our son,
Baruch Yosef ben Adina Batya among the sick of Israel.  
Thank you very much.

Carl and Adina Sherer
mailto:sherer@actcom.co.il

I had intended not to address this issue here on Avodah, but it seems
I must:

----- Original Message -----
> Date: Tue, 28 Mar 2000 10:58:15 -0500
> From: "David Glasner" <dglasner@ftc.gov>
> Subject: Re:  Rav Yosef
>
> Rav Yosef is justly renowned for his bekiut.  It is therefore a
wonder
> that he could have failed to recall the mishnah "hakhamim hizharu
> b'divreikhem."

Absolutely, so perhaps there is another issue at hand?

There is:

In many Sephardi/Eidot HaMizrach countries, besides the rabbi
(although many times the rabbi does this too) there is a person known
as the Mochi'ach.  His job is to wake up people to do Teshuva.

Within this tradition, the Mochi'ach will call to task his listeners
(usually good religious jews) stating that they have transgressed
specific laws and generally, in a very much "fire and brimstone" type
of speach, state positively that they have transgressed every AVeira
mentioned in the Vidui.  He will compare people to whatever evil
figure appeared in the weekly portion (Pharaoh, Amalek, Bil'am, Lavan
etc.) either by specific example or just generally as doing evil.

Every Sephardi who ever went to shul knows this;  It is also common
for the Mochi'ach to give such lectures at houses where people are
sitting Shi'va (which is where  I first heard a Mochi'ach).   The kind
of lectures I heard from various Mochi'chim over the years were on par
with Rav Ovadyah's, others were truly frightening.

BTW, the Mochi'ach is always a known Talmid Chacham who is known for
his tzdaka and Chesed etc.

Whether this kind of tradition should be kept and used for satellite
transmissions is another question.  But to claim that this is
incitement (as has been claimed in Israel) is simply not true.

Shoshana L. Boublil

Date: Tue, 28 Mar 2000 09:27:14 -0600
From: Micha Berger <micha@aishdas.org>
On a technical level the church did not kill anyone. 
the church turned the accused over to the civil
authority to take care of the "final" details.

Second the office of the inquisition no longer exists.

>>On Tue, Mar 28, 2000 at 04:46:31PM +0200, Carl M.
Sherer wrote:
>>I believe that the status of Melech that requires a
>>bracha is one that includes the power of life and
>>death (i.e. to hand out death sentences and grant
>>pardons). I don't believe the Pope has that power.

>What would you call the Inquisition? The current Pope
>may not excersize that power, but I'm pretty sure he
>has it.

- -mi


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Does anyone know of any sources regarding the permissability of paying a 
merchant in cash if 1)they just say they'd prefer cash
              2)they say they won't charge you tax if you pay in cash

Kol Tuv,
Joel Rich

On Wed, Mar 29, 2000 at 09:14:55AM -0500, Joelirich@aol.com wrote:
: Does anyone know of any sources regarding the permissability of paying a 
: merchant in cash if ... they say they won't charge you tax if you pay in cash

Sources? Isn't #2 (the text I didn't snip) an open-and-shut case of lifnei
iver? Dina dimalchusa requires paying sales tax.

-mi

I gave shiur on this once. I believe it is muttar. REC wrote about this here
once I think, but there is an essay in the Journal of Contemporary Halacha
that claims that R' Herschel Schachter says it's assur. I do not understand
why.

Yosef Gavriel Bechhofer
http://www.aishdas.org/baistefila    ygb@aishdas.org



----- Original Message -----
From: <Joelirich@aol.com>
To: <avodah@aishdas.org>
Sent: Wednesday, March 29, 2000 8:14 AM
Subject: Re: cash-msayea


> Does anyone know of any sources regarding the permissability of paying a
> merchant in cash if 1)they just say they'd prefer cash
>               2)they say they won't charge you tax if you pay in cash
>
> Kol Tuv,
> Joel Rich
>

This is a multi-part message in MIME format.

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Interesting He'oro from a correspondent of mine:

Yosef Gavriel Bechhofer
http://www.aishdas.org/baistefila    ygb@aishdas.org
  ----- Original Message -----=20

  Thank you for including me in the distribution of your thoughts on
  SHUSHAN/SOSON.  Its an  elegant bit of Purim Torah (in the best =
sense).  Based
  on Maharal's association of shin with olam hazeh, you might consider =
the
  g'martria of SOS in mispar koton, which is said to reveal the truth of =
things
  for olam ha'asiah (Ramchal, Adir Bamarom 65).  This yields 12 or two =
6s,
  corresponding to lechem hapanim, the sh'vatim, etc.=20

  On a related note (given your observation that the letters of SOS form =
the 7
  kanay ham'norah), I came across another reference in a rishon (besides =
the
  Akaydas Yitzchok that I once cited on the Avodah list) to the =
correspondence of
  T'hilim 67 to the m'norah. Near the end of his discussion of Shachris =
shel chol,
  Abudarham states:  "Ub'miktzas m'komos omrim [mizmor 67] b'kol yom =
mipnay shenikra mizmor ham'norah
  v'hakoray oso b'kol yom nechshav k'madlik ham'norah hat'hora b'bays =
hamikdash,
  uk'ilu m'kabel p'nay shechinah.  Ki timtza bo 7 p'sukim k'neged 7 =
kanay
  ham'norah, v'gam yesh bo 49 tayvos [chutz min hapasuk harishon shehu =
p'sichas
  hamizmor] k'neged minyan hag'viim v'hakaftorim v'haprachim v'haneros =
shebshivah
  kanay ham'norah . . . . Upasuk rishon yesh bo 4 tevos k'neged =
malkocheha
  umachtosehah."  (Pp. 127-8 in the Even Yisrael edition, Jerusalem  =
5755.)=20

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<BODY bgColor=3D#ffffff>
<DIV><FONT face=3DArial size=3D2>Interesting He'oro from a correspondent =
of=20
mine:</FONT></DIV>
<DIV>&nbsp;</DIV>
<DIV><FONT face=3DArial size=3D2>Yosef Gavriel Bechhofer<BR><A=20
href=3D"http://www.aishdas.org/baistefila">http://www.aishdas.org/baistef=
ila</A>&nbsp;&nbsp;&nbsp;=20
<A href=3D"mailto:ygb@aishdas.org">ygb@aishdas.org</A></FONT></DIV>
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style=3D"BORDER-LEFT: #000000 2px solid; MARGIN-LEFT: 5px; MARGIN-RIGHT: =
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  <DIV style=3D"FONT: 10pt arial">----- Original Message ----- </DIV>
  <DIV>&nbsp;</DIV>Thank you for including me in the distribution of =
your=20
  thoughts on<BR>SHUSHAN/SOSON.&nbsp; Its an&nbsp; elegant bit of Purim =
Torah=20
  (in the best sense).&nbsp; Based<BR>on Maharal's association of shin =
with olam=20
  hazeh, you might consider the<BR>g'martria of SOS in mispar koton, =
which is=20
  said to reveal the truth of things<BR>for olam ha'asiah (Ramchal, Adir =
Bamarom=20
  65).&nbsp; This yields 12 or two 6s,<BR>corresponding to lechem =
hapanim, the=20
  sh'vatim, etc. <BR><BR>On a related note (given your observation that =
the=20
  letters of SOS form the 7<BR>kanay ham'norah), I came across another =
reference=20
  in a rishon (besides the<BR>Akaydas Yitzchok that I once cited on the =
Avodah=20
  list) to the correspondence of<BR>T'hilim 67 to the m'norah. Near the =
end of=20
  his discussion of Shachris shel chol,<BR>Abudarham states:&nbsp; =
"Ub'miktzas=20
  m'komos omrim [mizmor 67] b'kol yom mipnay shenikra mizmor=20
  ham'norah<BR>v'hakoray oso b'kol yom nechshav k'madlik ham'norah =
hat'hora=20
  b'bays hamikdash,<BR>uk'ilu m'kabel p'nay shechinah.&nbsp; Ki timtza =
bo 7=20
  p'sukim k'neged 7 kanay<BR>ham'norah, v'gam yesh bo 49 tayvos [chutz =
min=20
  hapasuk harishon shehu p'sichas<BR>hamizmor] k'neged minyan hag'viim=20
  v'hakaftorim v'haprachim v'haneros shebshivah<BR>kanay ham'norah . . . =
.=20
  Upasuk rishon yesh bo 4 tevos k'neged =
malkocheha<BR>umachtosehah."&nbsp; (Pp.=20
  127-8 in the Even Yisrael edition, Jerusalem&nbsp;=20
5755.)&nbsp;</BLOCKQUOTE></BODY></HTML>

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