Avodah Mailing List

Volume 31: Number 79

Mon, 29 Apr 2013

• 1. Re: Kiddush HaShem, Defying Their Expectations and Demands (Lisa Liel)
• 2. EMOR (cantorwolb...@cox.net)
• 3. Re: Lag B'omer (Zev Sero)
• 4. Re: Lag B'omer (Micha Berger)
• 5. Re: Lag B'omer (Zev Sero)
• 6. Re: Lag B'omer (Micha Berger)
• 7. Re: Wearing Two Pair of Tefillen at the Same Time (Kenneth Miller)
• 8. Re: Lag B'omer (Zev Sero)
• 9. Lag B'omer (Zev Kleiner)
• 10. Lag Baomer (saul newman)
• 11. Re: Lag B'omer (Micha Berger)
• 12. Re: Wearing Two Pair of Tefillen at the Same Time (Ben Waxman)
• 13. Re: Lag B'omer (Zev Sero)
• 14. chadash (saul newman)
• 15. Re: chadash (Micha Berger)
• 16. Re: Eel DNA (Micha Berger)
• 17. Re: Eel DNA (Zev Sero)
• 18. Re: chadash (Zev Sero)

On 4/28/2013 10:45 AM, Moshe Y. Gluck wrote:
> R' Meir Rabi:
> A qualified medical doctor, who was offered a job and although Halacha did
> not require a Mezuzah, he insisted that a Mezuzah be affixed to his office
> door or would otherwise not accept the job.
>
> Is this a Kiddush HaShem?
> --------------------------------
>
> It's Bal Tosif.
>    

It's not bal tosif unless he claims that d'Orayta he has to have a 
mezuzah there.  It's definitely a kiddush Hashem.

Lisa

I came across a very interesting insight into this past week's Torah portion.
I direct your attention to Chapter 23, verse 2 reads: "Speak to the Children of Israel
and say to them: 'The festivals of the Lord which you shall proclaim to be holy convocations --
these are My appointed festivals.'"  What has perplexed scholars from time immemorial is 
what follows in verse 3. One would expect the Torah to go on to list the Jewish holidays. 
After all, that is the ostensible context. Instead the Torah interrupts its trend of thought and 
introduces a new verse which appears wholly unrelated to the subject at hand. Verse 3, which
follows, reads: "For six days may work be done, but on the seventh day is a day of complete
rest, a holy convocation, you shall not do any work; it is a Sabbath for the Lord in all your
dwellings."  So the scholars have questioned this seemingly illogical intrusion of Shabbos 
observances when the Torah has undertaken a discussion of the Jewish holidays of the year.

A brilliant explanation given was by the Vilna Gaon. He tells us that, when properly interpreted,
the third verse dealing with the Sabbath is not a digression, but wholly indigenous to the subject
of verse 2. The six days refer to all the holidays of the Jewish calendar except one. Just as on 
the six days of the week one is permitted to prepare one's food; so during all the holidays, 
except one, a Jew may prepare meals on Yom Tov. This dispensation is limited to ochel nefesh --
the preparation of food per se. No other labor may be done on the holiday, since the limited term
of 'Melacha' (work) is used instead of the term 'Kol Melacha' -- ALL work.

There is, however, one day which is different from all the other holidays. That is Yom Kippur, which
is like the seventh day of the week, the Sabbath. Just as one is forbidden to cook on Shabbos, so 
it is forbidden to prepare meals on Yom Kippur. Yom Kippur and Shabbos enjoy equal religious 
status in Halacha. This is a most fascinating interpretation and explanation.
 

"Behold I do not give lectures or a little charity. When I give, I give myself."  Walt Whitman

-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.aishdas.org/pipermail/avod
ah-aishdas.org/attachments/20130429/4117ede9/attachment-0001.htm>

On 28/04/2013 7:11 AM, Micha Berger wrote:
> So here we have one of the mequbalim of Tzefat who didn't believe Lag
> baOmer (or leshitaso: Lag laOmer) is a holiday in its own right, or even
> that it was after the yemei eivel.

The BY lived a long time; was this siman written before or after the Ari
revealed that it's yom simchas R Shimon?

I don't think the girsa difference matters: whether it's "simchas" or
"shemeis", the result is the same, that it's R Shimon's simcha.   And since
we know from the Zohar that he told his talmidim that he regarded the day
of his death as if it were his wedding, and that rather than mourning they
should be happy for him and celebrate his simcha, it makes sense that the
"yom simchas RShBY" is indeed the day of his death, and that's how someone
managed to omit the ches, and how the typo went without notice for so long.
Everyone had always associated the two anyway, so the eye saw what it saw,
and the mind interpreted it in line with its expectation, and there was no
jarring difference in meaning to alert the mind that something was wrong.


Pri Etz Chaim MSS confirm that yes, it is RShBY's yartzeit after all:
http://shturem.net/index.php?section=news&;id=62737


On 28/04/2013 12:21 PM, Moshe Y. Gluck wrote:
> The Mishnah Berurah in Shaar Hatziyun (493:12) says that according to those
> who hold you need to wait until the daytime, this is so even though we don't
> say tachanun at Minchah of the 32nd.
> Also, the Shulchan Aruch HaRav brings down the minhag you cite, but clearly
> doesn't subscribe to it and requires waiting until the morning (493:5).

Yes, these are both according to nigleh, i.e. that the simcha is because of
R Akiva, not because of R Shimon.  SAH is written according to nigleh, even
when nistar disagrees; this was corrected in the 2nd edition, but only a few
chapters of that exist.

-- 
Zev Sero
z...@sero.name

On Sun, Apr 28, 2013 at 06:40:07PM -0400, Zev Sero wrote:
> I don't think the girsa difference matters: whether it's "simchas" or
> "shemeis", the result is the same, that it's R Shimon's simcha...

Except that if it says "simchah" without saying why, then the more natural
read is that he was happy that R' Aqiva's talmidim stopped dying. To
quote:

    vehata'am samach Rashbi beyom Lag baOmer
    ki hu mitalmidei R' Aqiva hana"l
    shemeisu besefiras ha'omer hana"l

Tir'u baTov!
-Micha

On 29/04/2013 11:26 AM, Micha Berger wrote:
> On Sun, Apr 28, 2013 at 06:40:07PM -0400, Zev Sero wrote:
>> I don't think the girsa difference matters: whether it's "simchas" or
>> "shemeis", the result is the same, that it's R Shimon's simcha...
>
> Except that if it says "simchah" without saying why, then the more natural
> read is that he was happy that R' Aqiva's talmidim stopped dying.

How is that the more natural read, when we already know what his day of
simcha was, the day that he called his hilula, and that he wanted people
to celebrate?


> To
> quote:
>
>      vehata'am samach Rashbi beyom Lag baOmer
>      ki hu mitalmidei R' Aqiva hana"l
>      shemeisu besefiras ha'omer hana"l

But he wasn't.  He was one of R Akiva's new talmidim that he started over
with.

Also, which girsa is this?

-- 
Zev Sero               A citizen may not be required to offer a 'good and
z...@sero.name          substantial reason' why he should be permitted to
                        exercise his rights. The right's existence is all
                        the reason he needs.
                            - Judge Benson E. Legg, Woollard v. Sheridan

On Mon, Apr 29, 2013 at 11:33:22AM -0400, Zev Sero wrote:
>> Except that if it says "simchah" without saying why, then the more natural
>> read is that he was happy that R' Aqiva's talmidim stopped dying.

> How is that the more natural read, when we already know what his day of
> simcha was, the day that he called his hilula, and that he wanted people
> to celebrate?

Note again my quote
>>      vehata'am samach Rashbi beyom Lag baOmer
>>      ki hu mitalmidei R' Aqiva hana"l
>>      shemeisu besefiras ha'omer hana"l

"ki hu mitalmidei"... If the discussion is of
simchah, it would explain what the simchah is for, rather than relying
on deductions from distant texts.

> But he wasn't.  He was one of R Akiva's new talmidim that he started over
> with.

Ask RCV. I have no answer, and your question exists whether it's "samach"
or "shemeis".

> Also, which girsa is this?

"Ki hu mitalmidei" is a constant. No?

Tir'u baTov!
-Micha

-- 
Micha Berger             Today is the 34th day, which is
mi...@aishdas.org        4 weeks and 6 days in/toward the omer.
http://www.aishdas.org   Yesod sheb'Hod: How does submission result in
Fax: (270) 514-1507                  and maintain a stable relationship?

Prof. Levine asked:

> It should also be noted that the Taz also states that it is
> unclear if the halakhah actually accepts the view that "there
> is room on the head to place two tefilin", and that the Magen
> Avraham (301:54) writes that in present times we are not
> sufficiently expert to know where the two boxes would fit.
> (See also Resp. Hit'or'rut Teshuvah, O.C. 12-13).
>
> In light of this, is what this person does (in public)
> "appropriate"?

You have quoted several important authorities, but there are probably many
others who also weigh in on this question. Further, actions which are
"appropriate" for one person might not be for another person. 

Having no idea who this person follows, or what his minhagim are, or
anything else about him or about the question, I'd have to respond that
there is as yet insufficient data for a meaningful answer.

Akiva Miller
____________________________________________________________
New BlackBerry&#174 Z10
Experience a new way to use your smartphone. Purchase yours today.
http://thirdpartyoffers.juno.com/TGL3131/517e98136dab818135187st03vuc

On 29/04/2013 11:56 AM, Micha Berger wrote:
> Note again my quote
>>> >>      vehata'am samach Rashbi beyom Lag baOmer
>>> >>      ki hu mitalmidei R' Aqiva hana"l
>>> >>      shemeisu besefiras ha'omer hana"l
> "ki hu mitalmidei"... If the discussion is of
> simchah, it would explain what the simchah is for, rather than relying
> on deductions from distant texts.
>
>> >But he wasn't.  He was one of R Akiva's new talmidim that he started over
>> >with.
> Ask RCV. I have no answer, and your question exists whether it's "samach"
> or "shemeis".
>
>> >Also, which girsa is this?
> "Ki hu mitalmidei" is a constant. No?

But "shemeisu" isn't.  He was mitalmidei R Akiva, but not of the ones who
died; he came later.  The gemara says that.  So the "shemeisu" girsa is
incorrect.

-- 
Zev Sero               A citizen may not be required to offer a 'good and
z...@sero.name          substantial reason' why he should be permitted to
                        exercise his rights. The right's existence is all
                        the reason he needs.
                            - Judge Benson E. Legg, Woollard v. Sheridan

I am not sure that the minhag of the ARIZ"L is to keep the "chumros" of
sefira until shevuos; I think it may be limited to haircutting, with a
reason al pi kabballah. This would be separate from the availus aspect.
Can anybody confirm this in the mekoros?

Zev Kleiner

 

-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.aishdas.org/pipermail/avod
ah-aishdas.org/attachments/20130429/a85d730c/attachment-0001.htm>

>>>>This is a mistake that many people make.
They go Motzoei Shabbos to music and dancing and then they are Maikil with
music and dancing after Lag B'omer as well which is a Tarti D'sasri. You
have to choose one or the other.



-------  and  yet  they  can go to a wedding  of  people  with the
different  minhag  of  aveilus days than theirs.
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.aishdas.org/pipermail/avod
ah-aishdas.org/attachments/20130429/43417114/attachment-0001.htm>

On Sun, Apr 28, 2013 at 01:48:36PM -0400, R M Cohen wrote:
: ..R Reisman echos your concerns
: Rabbi Reisman - Parshas Emor 5773
...
:>                                                      The frequent places
:> where they have bonfires with music and dancing is not like the Rama. The
:> Rama says that it is still Assur on the night of Lag B'omer. If you will ask
:> so why do people do it? Those Chassidim who keep the Minhag Arizal and they
:> keep the Chumros of Sefira all the way until Shavuos, for them the entire
:> Lag B'omer is Muttar and even the night of Lag B'omer is Muttar, because
:> they are keeping 33 days without Lag B'omer. For them music is Muttar....
:>                                   This is a mistake that many people make.
:> They go Motzoei Shabbos to music and dancing and then they are Maikil with
:> music and dancing after Lag B'omer as well which is a Tarti D'sasri. You
:> have to choose one or the other.

See the list I made by tweaking RAM's 1995 mail-jewish post to conform
more to the way I read the same sources:

RAM: http://www.ottmall.com/mj_ht_arch/v19/mj_v19i39.html#CMH
My version: http://www.aishdas.org/asp/2008/05/mourning-during-omer-2.shtml

There is a problem with music on Lag Ba'Omer night according to most
shitos. The two that would permit (of the 11 collected):
    - IM (5th minhag), quoting MB 493:15 from Siddur Derech haChaim. This
      is the custom of Frankfurt. This shitah mounts from after Isru
      Chag until Rosh Chodesh, 2-17 Iyyar (32 baOmer) and 19 Iyyar (34th)
      through Erev RC Sivan.
    - The Ber'er Heiteiv (493:3) quoting the Or Zerua. They mourn from
      RC Iyyar up to Erev Shavuos, minus the entire 33 baOmer.

Opinion A is
> The Ari, as per the Shaarei Teshuva 493:8, who is quoted by R' Eider,
> "Halachos of Persach" vol II, pp 330-331. It's also mentioned by R'
> Blumenkrantz, "The Laws of Pesach -- A Digest", 5753/1993 edition, pp
> 17-2, 17-3, as custom 4a. All of these use the phrase "ad Erev Shavuos"
> implying that one may get a haircut erev Shavuos during the day. They
> make no mention of not having to observe Lag Ba'omer.

and it runs from the 2nd day of Pesach through to the night of erev
Shavuos INCLUDING Lag baOmer. Which, like the SA's shitah, is part of the
problem of attributing all this Lag baOmer celebration to the mequbalim
of Tzefas.

Tir'u baTov!
-Micha

-- 
Micha Berger             Today is the 34th day, which is
mi...@aishdas.org        4 weeks and 6 days in/toward the omer.
http://www.aishdas.org   Yesod sheb'Hod: How does submission result in
Fax: (270) 514-1507                  and maintain a stable relationship?

IIRC the Ben Ish Chai wrote to put both pairs on at once. I used to 
daven with Iraqis and that is what many of them did. In that minyan I 
was one of the few who didn't wear both types.

Ben

On 4/29/2013 6:55 PM, Kenneth Miller wrote:
> You have quoted several important authorities, but there are probably 
> many others who also weigh in on this question. Further, actions which 
> are "appropriate" for one person might not be for another person. 
> Having no idea who this person follows, or what his minhagim are, or 
> anything else about him or about the question,

On 29/04/2013 12:06 PM, Zev Kleiner wrote:
> I am not sure that the minhag of the ARIZ"L is to keep the "chumros"
> of sefira until shevuos; I think it may be limited to haircutting,
> with a reason al pi kabballah. This would be separate from the
> availus aspect. Can anybody confirm this in the mekoros?

Indeed, the AriZal's view on haircutting during the Omer has nothing to do
with aveilus, and therefore it applies even on Lag Baomer.   See the sources
quoted here:
https://sites.google.com/site/rabbinissimperetz/home/shiurim/omer_ti
sporet
This cannot be used as "proof" that he held of aveilus on Lag Baomer ch"v.
On the contrary, see the sharp words he had for someone who said Nachem on
Lag Baomer.

-- 
Zev Sero               A citizen may not be required to offer a 'good and
z...@sero.name          substantial reason' why he should be permitted to
                        exercise his rights. The right's existence is all
                        the reason he needs.
                            - Judge Benson E. Legg, Woollard v. Sheridan

http://choppingwood.blogspot.co.il/

does  anyone know  why   chabad  is makpid  on other 'chumrahs'   but not
 on chadash?
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.aishdas.org/pipermail/avod
ah-aishdas.org/attachments/20130429/0e50e5fb/attachment-0001.htm>

On Mon, Apr 29, 2013 at 11:18:30AM -0700, saul newman wrote:
: does  anyone know  why   chabad  is makpid  on other 'chumrahs'   but not
:  on chadash?

I fail to see the question. A poseiq should decide what he considers
right. It is wrong to expect a poseiq to be consistently machmir
or meiqil. In fact, I would doubt the objectivity of a rav who did
show marked tendencies in one of these two ways.

Tir'u baTov!
-Micha

On Sun, Apr 28, 2013 at 07:09:57PM +0000, Elazar M. Teitz wrote:
: RSaul Newman:
:> For another perspective on the KASHURS issue, Brooklyn Orthodox Rabbi
:> Yosef Yitzchok Serebryanski said even though a small amount of a
:> non-kosher food doesn?t usually render a food non-kosher, it does
:> when it becomes an/intrinsic part/ of the food.>>

: RZev Sero:
:> Interesting theory, but 1) where's a source for it, and 2) there is not
:> a small amount of issur, there issur at all, so bittul is irrelevant.
:> Suppose instead of splicing a few eel genes into the salmon DNA, we were
:> to splice just a few salmon genes into an eel's DNA, to produce an eel
:> with fins and scales.  Even if its genome were 99% eel and only 1% salmon,
:> and thus no chance of bittul at all, it would still be kosher.

: Apparently, Rabbi Serebryanski is comparing the splicing of the eel
: genes to that of davar hama'amid, which does not become bateil because
: its influence persists despite its small percentage in the mixture.

I am very curious to know how Zev and RYYS are related. Same last name,
same city of origin (Melbourne) and both Lub.

Tir'u baTov!
-Micha

-- 
Micha Berger             Today is the 34th day, which is
mi...@aishdas.org        4 weeks and 6 days in/toward the omer.
http://www.aishdas.org   Yesod sheb'Hod: How does submission result in
Fax: (270) 514-1507                  and maintain a stable relationship?

On 29/04/2013 2:39 PM, Micha Berger wrote:
> I am very curious to know how Zev and RYYS are related. Same last name,
> same city of origin (Melbourne) and both Lub.

He's my cousin.

-- 
Zev Sero               A citizen may not be required to offer a 'good and
z...@sero.name          substantial reason' why he should be permitted to
                        exercise his rights. The right's existence is all
                        the reason he needs.
                            - Judge Benson E. Legg, Woollard v. Sheridan

On 29/04/2013 2:18 PM, saul newman wrote:

> does anyone know why chabad is makpid on other 'chumrahs' but not on
> chadash?

Supposedly the Baal Shem Tov said that while the Bach intended his opinion
only as a limud zechus, he was mechaven to the true halacha as it is taught
in Yeshivah shel Maalah.  (I've heard a similar story about the Noda Biyhuda's
limud zechus on insects, that a berya is batel in more than 1000, that the
Mezritcher Maggid said that although he meant it only as a limud zechus, he
was mechaven to the truth.)


Also see:
http://www.haoros.com/Archive/?kovetz=881&;Cat=9&haoro=20
http://www.haoros.com/Archive/?kovetz=881&;Cat=9&haoro=30
Particularly note footnotes 2 and 3, but also note the author's
conclusion in favour of being machmir.


R Micha wrote:

> I fail to see the question. A poseiq should decide what he considers
> right. It is wrong to expect a poseiq to be consistently machmir
> or meiqil. In fact, I would doubt the objectivity of a rav who did
> show marked tendencies in one of these two ways.

It's a fair question, since a chossid is one who stays inside the line
of the law, and chassidim (particularly Lubavs, who are Litvaks by
geography and nature) are therefore generally mehader to take into account
any significant opinion.  It's therefore glaring on the rare occasion when
they are lenient in something, and it needs explaining.  Often it means
they have a specific reason to be davka lenient in that matter, and will
therefore insist on it even if it's just as easy to be strict.

-- 
Zev Sero               A citizen may not be required to offer a 'good and
z...@sero.name          substantial reason' why he should be permitted to
                        exercise his rights. The right's existence is all
                        the reason he needs.
                            - Judge Benson E. Legg, Woollard v. Sheridan


------------------------------


Avodah mailing list
Avo...@lists.aishdas.org
http://www.aishdas.org/avodah
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org


End of Avodah Digest, Vol 31, Issue 79
**************************************

Send Avodah mailing list submissions to
	avodah@lists.aishdas.org

To subscribe or unsubscribe via the World Wide Web, visit
	http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org
or, via email, send a message with subject or body 'help' to
	avodah-request@lists.aishdas.org

You can reach the person managing the list at
	avodah-owner@lists.aishdas.org

When replying, please edit your Subject line so it is more specific
than "Re: Contents of Avodah digest..."


A list of common acronyms is available at at
        http://www.aishdas.org/avodah/acronyms.cgi
(They are also visible in the web archive copy of each digest.)