Volume 33: Number 56
Mon, 06 Apr 2015
Subjects Discussed In This Issue:
Message: 1
From: Micha Berger
Date: Mon, 6 Apr 2015 14:37:51 -0400
Subject: Re: [Avodah] Sim Sholom at a shiva house
On Mon, Apr 06, 2015 at 12:13:44PM +0000, Kenneth Miller via Avodah wrote:
: I never thought of that question before, but here is a possibly-related
: question that I've wondered for years: If Shir Hamaalos is said whenever
: we skip Tachanun, should it always be said at the shiva house?
We skip tachanun on shabbos and YT (or the week of 7 berakhos, the day of
a beris...) because of the joy of the day being inconsistent with its
mournful tenor.
Shir haMaalos goes hand-in-hand with the joy of the day; if it's joyous
enough to warrant looking toward the geulah rather than lamenting the
churban with Al Naharos Bavel, then it's joyous enough for Tachanun not
to fit either.
But the key is joy, which has nothing to do with a beis avel. We skip
tachanun in an aveil's home for the opposite kind of reason -- either
because
1- we don't want to add to the aveilim's grief by harping on midas
hadin, or
2- it is inappropriate to ask for mitigation of middas hadin in a home
where din is being fully felt.
:-)||ii!
-Micha
--
Micha Berger Today is the 2nd day
mi...@aishdas.org in/toward the omer.
http://www.aishdas.org Gevurah sheb'Chesed: What is constricted
Fax: (270) 514-1507 Chesed?
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Message: 2
From: Micha Berger
Date: Mon, 6 Apr 2015 14:42:27 -0400
Subject: Re: [Avodah] Tan Du
On Fri, Apr 03, 2015 at 04:32:11PM +0000, Rich, Joel via Avodah wrote:
: Tradition - Winter 2014 (Rabbi N. Helfgot)
...
: R. Lichtenstein in both private conversation with a number of talmidim
: over the decades, including this author and in remarks in public shiurim,
: noted his disagreement with the Rav's assessment of this hazaka (and
: expressed astonishment at the vehemence of the Rav's opposition at the
: time) given the clear cut evidence in the Rishonim in Yevamot and other
: places in Shas which clearly indicated that this hazaka was not one that
: applied in all contexts and at all times and in all situations.
The way I heard RAL (recorded) was more that the large amount of material
in Yevamos, much of the rest of seder Nashim, and the rishonim ad loc
that such a proposal would make moot was itself RYBS's primary argument
against R' Rackman's proposal.
And that RAL understood the statement about tav lemeisiv and its
ontological nature as a separate secondary argument RYBS made along
the way.
:-)||ii!
-Micha
--
Micha Berger Today is the 2nd day
mi...@aishdas.org in/toward the omer.
http://www.aishdas.org Gevurah sheb'Chesed: What is constricted
Fax: (270) 514-1507 Chesed?
Go to top.
Message: 3
From: Zev Sero
Date: Mon, 06 Apr 2015 14:38:10 -0400
Subject: Re: [Avodah] "kesod siach sarfei kodesh"
On 04/06/2015 02:28 PM, Micha Berger wrote:
> On Mon, Apr 06, 2015 at 01:28:24AM -0400, Zev Sero via Avodah wrote:
> : Nusach Sefard, in the introduction to the normal kedusha, says "kenoam
> : siach sod sarfei kodesh" -- like the pleasantness of the speech of the
> : holy serafim's conclave...
>
> Sod means conclave?
Yes, as in "besodam al tavo nafshi".
--
Zev Sero I have a right to stand on my own defence, if you
z...@sero.name intend to commit felony...if a robber meets me in
the street and commands me to surrender my purse,
I have a right to kill him without asking questions
-- John Adams
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Message: 4
From: Simon Montagu
Date: Mon, 6 Apr 2015 21:59:14 +0300
Subject: Re: [Avodah] "kesod siach sarfei kodesh"
On Mon, Apr 6, 2015 at 9:28 PM, Micha Berger via Avodah <
avo...@lists.aishdas.org> wrote:
> On Mon, Apr 06, 2015 at 01:28:24AM -0400, Zev Sero via Avodah wrote:
> : Nusach Sefard, in the introduction to the normal kedusha, says "kenoam
> : siach sod sarfei kodesh" -- like the pleasantness of the speech of the
> : holy serafim's conclave...
>
> Sod means conclave?
>
Yes, as in "besodam al tavo nafshi" in birkat Yaakov (Bereshit 49:6), where
it's parallel to "kehalam", or more directly connected to kedusha Ps 89:8
"sod kedoshim".
I couldn't say whether "conclave" is the original sense and "secret" a
derived meaning, or vice versa
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Message: 5
From: Zev Sero
Date: Mon, 06 Apr 2015 14:30:20 -0400
Subject: Re: [Avodah] Sim Sholom at a shiva house
On 04/06/2015 08:13 AM, Kenneth Miller via Avodah wrote:
> R' Zev Sero asked:
>
>> Nusach Ashkenaz says Sim Sholom only after birchas cohanim (and in
>> EY after kriyas hatorah), and Sholom Rov at other times. Does this
>> mean that at a shiva house Sholom Rov is said even in shacharis
>> (in EY on a non-Mon/Thu)?
> No, but I don't know why.
>
> I never thought of that question before, but here is a
> possibly-related question that I've wondered for years: If Shir
> Hamaalos is said whenever we skip Tachanun, should it always be said
> at the shiva house?
The same question would apply in the afternoon of Erev Tish`a B'av.
But the two questions can easily be distinguished. The substitution of
Shir Hamaalos for Al Naharos Bavel is not caused by the lack of tachanun;
rather both are caused by the same thing: the element of simcha on that
day that makes mourning inappropriate. But the omission of tachanun
at a shiva house is not because of simcha, but because we don't want to
invoke divine judgment in a situation which is already fraught; thus Al
Naharos Bavel is not inappropriate. And of course on Erev Tish`a B'av
what could be more appropriate than Al Naharos Bavel?
Sim Shalom, however, seems (in nusach Ahskenaz) to be directly linked to
the conclusion of birchas kohanim, "veyasem lecha shalom". Thus it shouldn't
matter why birchas kohanim is not being said; the mere fact that it's
not said should be enough to cause the omission of sim shalom, and the
substitution of shalom rav.
Proof that this distinction is valid comes from the case of Tehilim #49,
which is said at a shiva house on days when tachanun is said; on days
when tachanun is omitted, #16 is substituted. But of course in a shiva
house *every* day is a day when tachanun is omitted, so when does one say
#49? The obvious answer is that on normal days omission of tachanun is
related to the place, not to the day, and thus #49 is said; when the day
has an element of simcha that makes #49 inappropriate, we substitute #16.
--
Zev Sero I have a right to stand on my own defence, if you
z...@sero.name intend to commit felony...if a robber meets me in
the street and commands me to surrender my purse,
I have a right to kill him without asking questions
-- John Adams
Go to top.
Message: 6
From: David Wacholder
Date: Mon, 6 Apr 2015 19:23:32 -0400
Subject: Re: [Avodah] partnership - adoption - permanent irrevocable
Here is a step towards making my approach to the Relationship of Yisrael
with Hashem more understandable. As always it is the feedback and exchange
of ideas which contains so much creative force.
AVOS WERE PARTNERS, THEIR DESCENDANTS WERE IN LIMBO
RACHAMIM WAS DETERMINED INCLUSIVITY - ALL ARE INCLUDED INCLUDED INTO THE
COVENANT -
UNILATERAL COVENANT OF HASHEM WITH HIMSELF
2. G-d related to the Avos - Avraham Yitzchak Yaakov - as partners,
whose faithful service he knew and trusted. The durability was unusual, but
the basic partnership never was under question, as with partners who get
along.
3.
4. Almost all could ask - we are individuals in a mass of Egyptian
slaves, we have lost direct contact!! We cannot compare ourselves to a 70
member Covenant, which included Yaakov Avinu one of the Avos, who actually
made every move based on direct prophecy. Even the 12 Shvatim had almost
direct access to HASHEM himself.
5. The Crisis of Galus Mitzrayim - assuming all had learnt every Passuk
in Breishis - was of uncertainty. - Yes Pakod Yifkod - but who am I? Will my
generation merit to see what even the most elderly never saw with their
eyes? Even were Moshe Rabeinu assured of membership in the Elite, he
retained that uncertainty. On Pshat level, five minutes prior to the moment
of noticing the Burning Bush, could ask that question. That vision began
transforming Moshe Rabeinu into the instrument of G-d, the Goeil. The man
who turned to check - was already entering Geula mode.
6. Machzor Vitri page 148 has a key piece called Pithron Nishmas Kol
Chai. According to Psachim, the Nishmas Prayer should contain within it the
essence of the message of Seder Night. Towards the end of Yishtabach - there
treated as just the ending of Nishmas - RAABAN adds that the 15 praises
parallel the 15 Dayeinus.
7. The piece de resistance - Chai Haolamim is explained Haya hoveh
yihyeh, Ani Hashem lo Shanisi (from Malachi Haftara of Shabbos Hagadol).
8. Rashi here is one theme - as I would see it.
Chai means involved with caring for his children right now - as fits in Chai
Anochi leOlam Im shanosi brak charbi or a Shvuah.
9. Haolamim means until the end of time, as in a parent telling the
child not to worry, the Parent is always here.
10. The piece on page 148 adds an extra word to Nishmas, to make a point
sharper. V' Y H V H Shmo Eir Hineh lo yanum vlo yiyshan. The word Shmo -
appears only in this one obscure manuscript, seemingly a Rashi arrow.
11. Here Rashi uses full expression - Hashem appeared to Avraham with
the name E I L S H a D a Y but not the Name Y H V H. Avos were
established Partners and employees. Now Hashem is showing his determination
and leadership - new World Order - all eligible Jews will be included in the
Geulah, no exceptions.
12. Hashem is taking on the eternal duty of guarding them, with no
limits and no clause for rejection. Yes Hashem admits no such precedent
existed. Only Hashem can overturn His Rules.
13. Bnei Yisrael are Unilaterally Covenanted to be Hashem's Bni Bchori.
Just like He had focused since the word Breishis, bishvil Torh Shenikra
Reishis, now all He wants is that His People be His only. Bni Bchori
Yisrael! First Day Chol Hamoeid Pesach - we read these key Psukim. Tephillin
wearers understand that Kadesh li kol bchor means singular devotion.
14. In our world, it would be a person seeking a marriage partner, then
signing Adoption Papers. The parent chose - volitionally and with focus - to
adopt this child.
PARENTAL RIGHTS - FAMILY IDENTITY
15.It is a brand new family identity, which cannot be abrogated. Yes - there
can be strains. But there cannot be a dissolution. It is stronger than
marriage!
16. Rashbam says - He the King says about Himself Ehkeh, I will be.
Yisrael as his subjects use the Third Person He Will Be.
17. It is not about Maaseh Breishis in Rashi. It refers to the instant
covenant - My determination to Adopt You is irrevocable.
18. Ehkeh - becomes the Name He Calls Himself - totally devoted to
watching over my Ben Bchor. Yihyeh is the Ben Bchor's confidence that He is
watching me us.
19. The moment the Ben Bchor first uses the He will Care for Me - Hashem
makes Ehkeh obsolete. The family has begun.
20. This is Rashi Rashbam.
CONFIRMATION The Tzarfas Tosafos included Rabeinu Yosef Bchor Shor. He
accepts Rashbam completely, except that HVYH is the holiest Name, not Ehkeh.
The structure remains the same.
21. Hashem's Choice in Mitzraim was a Bnos TzlOphchad choice - choose
which cousin and which time to marry. It is totally volitional and
conscious. He chose adoption of all. Bachar Banu.
22. It means at a specific date signing Adoption Papers for 3,000,000
individuals.
23. Rashi says it means the special Adoption - family identity. That
Adoption of all Bnei Yisrael had a specific moment, the Sneh. Those Name
issues had meaning for Rashi and Rashbam.
24. Within the short timespan, all the Bnei Yisrael are Hashem's chosen
children. Rishon in Emmes Vyatziv means since Ytzias Mitzrayim. Maaseh
Breishis is not Primary to Rashi only secondary.
25. It is Family Commitment and Identity. Practical example, a secure
Child can look his father in the eye. A secure Jew is able to have Hashem
look him/her in the eye without flinching. I know this is my Father.
26. As the Midrash puts it - Yam Suf - I already met him when I was born
and raised six months with no human being in sight. I know Him!
27. Ha'tishkach Isha ulahh - even a mother's love for her child cannot
equal hashem's love. Hashem's Power is ever greater, but even His Love is
stronger.
28. Woman says - Pesach is my adoption as Hashem's own Child - no
Chametz ever! There is no bending on identity. This works on the visceral
level.
29. Rashi in MV 148 does call it Rachamim - as in Rachamei Av al Banim.
It is the strength of Inclusion in the Covenant. It is in its deepest
essence - a Unilateral Covenant. Ehkeh Asher Ehkeh - just like in this
oppression - in any other oppression. That is the Adoptive Parent's
approach. Lo yanum vlo yiyshan shomeir Yisrael.
30. Rashi's approach is extremely strong. Rachamim is only possible as
part of a relationship. Rashi makes the relationship primary and volitional.
The secondary application of which rewards or concessions will be granted,
secondary Rachamim, is put onto a solid base. Only chanun is left as a
"nebbish" Midah - even from a cruel tyrant chein is possible.
31. Let adoption - permanent irrevocable relationship - not Emotional
ties
32.
33. In describing why person would fast all Passover over and above
Jewish Law Practice, you used the words "emotional attachment". In the seven
years since that wording , perhaps the message is deeper.
34. This woman was looking at the strength of the Covenant - which is
Identity. The bylaws are only secondary.
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