Avodah Mailing List

Volume 37: Number 63

Thu, 08 Aug 2019

• 1. Torah remez ? (Rich, Joel)
• 2. Ben Torah for Life (Rich, Joel)
• 3. Boray M'oray Ha'esh on Tisha B'Av (Akiva Miller)
• 4. R Moshe Feinstein as posek hador (Ben Bradley)
• 5. Not wearing tefillin shel yad protector (Micha Berger)
• 6. Showering During the 9 Days (Prof. L. Levine)
• 7. Re: Showering During the 9 Days (Rich, Joel)

Moed Katan 5a - "Amar R'Shimon ben Pazi," Remez l'tzion kvarot min hatorah, Talmud Lomar" and then responds with a quote from Yechezkel.
Any thoughts on the asking for a Torah remez and responding with one from Nach?

She-nir'eh et nehamat Yerushalayim u-binyanah bi-mherah ve-yamenu,
Joel Rich

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My thoughts on Ben Torah for Life"  by Rabbi Aaron Lopiansky

This book is addressed to the "Yaakov's" who have spent their lifetime in
full time torah studies and now, going out into "the real world" to make a
living, feel they have sold out their learning for a "bowl of lentils".
(R'Lopiansky's allusion to Esav selling his birthright). [me-This is the
problem statement]
R'Lopiansky's response is multifaceted. On the philosophical side he states
that Yaakov must realize that while extended full time learning was the
right thing to do and forms his core, "the vocation that hashgacha has
allotted you" now is not less valuable if viewed correctly. He is an agent
of HKB"H and must maintain an appropriate (for self and family) standard of
living which reflects his ultimate goals.
He must realize that the outside world is not black (it's all foolishness)
or white (they're great). Our ethical/moral standards are key as Yaakov
maintains his separation and sanctifies HKB "H's name. He needs to look
for/ form a strong. Shul, Community, Rabbi, Chevra and family while he sets
aside time for more practical, focused, inspirational and engaged learning.
He must set aside time to set/correct course and experience the sweetness
of every mitzvah.
Yaakov must make tfila, Shabbat and Yom Tov different and meaningful. He must avoid spiritual pitfalls and use down time appropriately.

My thoughts.
1) While Yaakov's problem statement (and problem) is very different from
Jack's (my creation - his modern orthodox cousin whose problems stem from
being reared to believe professional success is key), the advice is still
generally on target for both of them
2) R'A Feldman's (Rosh Yeshiva-Ner Yisrael) approbation includes the
following statements worth discussing: " It is a fact of our Yeshiva
educational system that a good proportion of our students do not end up in
Torah-related careers and therefore find themselves thrust, often
unprepared, into an environment whose values and behaviors are radically
different from their accustomed ones. Surprisingly, this problem has never
been addressed by our Roshey Yeshiva."
3) Also worth discussing - does the response to Yaakov fully address his
problem statement's root cause? If not, why? What other short and long term
responses might be more effective for Yaakov or his children? How would
they effect the rest of the community?
4) David Epstein in "Range" argues that "specializing" too early can be
counterproductive and that generalists who find their path later in life
tend to excel and be more creative, agile and able to make connections that
specialists miss. (me-The connections part especially resonates with me).
What are the implications for our educational systems (Limudei Kodesh and
Chol across the orthodox spectrum?))

She-nir'eh et nehamat Yerushalayim u-binyanah bi-mherah ve-yamenu (may we see the consolation of Jerusalem and its rebuilding speedily in our days ),

Joel Rich

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Here's the schedule for this coming Shabbos afternoon (i.e., when Tisha
B'Av or its observance is Motzaei Shabbos), as it is always announced at my
shul: Everyone has Shalosh Seudos at home, finishing by shkia. After tzeis,
we say Baruch Hamavdil, remove our shoes, and go back to shul - by car if
desired. In shul, we daven Maariv, someone says Boray M'oray Haeish on a
candle for the tzibur, and we read Eicha.

My question is: Is it preferable to do a united Boray M'oray Ha'esh in
shul, or to do it individually at home?

The whole rest of the year, a full Havdala is done in shul, but most people
are not yotzay with it, preferring to say it themselves at home. I can't
speak for anyone else, but my reasons for saying Havdala at home include:
being motzi my family, concerns about hearing the chazan well enough, and
how much hanaah I'm getting from the light. (On a regular Motzaei Shabbos,
there is also the need to smell the besamim.) These reasons will apply on
Tisha B'Av as well, right? Granted that the Kos and Besamim are absent, but
is there any reason to cut corners on the Ner?

I'm curious what other people do. I can't think of any reason not to say it
at home after removing my shoes, but maybe others can think of reasons.
Thanks.

With tefilos that this question might yet become academic even this very
year,
Akiva Miller
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I've come across a event described in a couple of medical halacha books
which I find intriguing  for reasons unrelated to medical halacha. In 1948
there was an outbreak of meningitis in Jerusalem with a limited supply of
penicillin, less than the amount needed to treat all the present cases. Rav
Herzog, the chief rabbi, called Rav Moshe Feinstein in New York to ask how
to prioritise the use of life saving penicillin. This is recorded by Dr
Fred Rosner and subsequently by R Tatz. Interestingly, neither quote any
source for the story.
What intrigued me was the year. In Israel in 1948 the Chazon Ish, the
Brisker Rav, R SZ Auerbach, R Tz P Frank and a number of other prominent
poskim were resident in Israel. Ok, R Shlomo Zalman was only 38 and clearly
junior to a number of other at the time. But R Moshe, at 53, I would have
thought, was also junior to, for example, the chazon ish.
Yet the Chief rabbi of EY decided that the shoulders he wanted to lean on
for a situation of immediate life and death were those of R Moshe all the
way over in New York, even as early as 1948. Even with transatlantic phone
calls as they were then.
Does this surprise anyone else or is it just me?
The questions it raises are:
Why did R Herzog not ask the chazon ish or other posek in EY? Was this to
do with personal relationships, pure perception of worldwide seniority in
psak, an early example of hashkafic tensions, or something else?
And, if it was a pure question of pure seniority/shoulders in psak, when
exactly, or on the death of whom, did R Moshe become the highest address
for issues of life and death?

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I just hit this in AhS OC 32:88, and thought to tell the purveyor of
a "how to wear your tefillin" chart. (CC Avodah.)
https://www.sefaria.org/Arukh_HaShulchan%2C_Orach_Chaim.32.88

At the end of the se'if, in kesav Rashi parenthesis, RYME writes:
    ?? ???? ?????? ???? ?? ?? ???????? ?? ??? ??????, ???? ???? ????? ??.
    There are those who don't remove the container for the shel yad
    from their tefillin even while davening, and it is improper
    to do so.

I don't know norms of 100+ years ago, but I /think/ cases in those days
didn't include the maavarta, and he is referring to a 7 sided paper box
(no bottom) worn atop the bayis itself. Much like inserts we have now --
but without a hole for kissing / mishmush of the shel yad during Shema.

But is that a "tiq"? What kind of case or bag would people have been
leaving on when wearing their tefillin? (And didn't get removed back
when they unwound the retzu'ah?!)

So, does the AhS we shouldn't be wearing those inserts to protect the
shel yad, or not?

OTOH, "vehaya lakhem le'os" is used to permit putting your sleeve atop
the shel yad.

Mah beinaihu? I clearly don't understand the AhS correctly.

-Micha

-- 
Micha Berger                 Zion will be redeemed through justice,
http://www.aishdas.org/asp   and her returnees, through righteousness.
Author: Widen Your Tent
- https://amzn.to/2JRxnDF

 From https://ohr.edu/this_week/insights_into_halacha/5228

Contemporary Consensus

This 'Shower Exclusion' during the Nine Days for hygienic purposes
is ruled decisively by the vast majority of contemporary authorities
including Rav Yosef Chaim Zonnenfeld zt"l, Rav Yechiel Michel Tukachinsky
zt"l, Rav Moshe Feinstein zt"l, Rav Shlomo Zalman Auerbach zt"l, Rav
Yaakov Kamenetsky zt"l, the Klausenberger Rebbe zt"l, Rav Yosef Shalom
Elyashiv zt"l, Rav Shmuel Halevi Wosner zt"l, Rav Ben Tzion Abba Shaul
zt"l, Rav Ovadiah Yosef zt"l, Rav Mordechai Eliyahu zt"l, Rav Yisrael
Halevi Belsky zt"l, Rav Efraim Greenblatt zt"l, the Sha'arim Metzuyanim
B'Halachah, and Rav Moshe Sternbuch.[16]

Conversely, and although there are differing reports of his true opinion,
it must be noted that the Chazon Ishzt"l, the Steipler Gaon zt"l, as
well as Rav Binyamin Zilber zt"l and Rav Chaim Kanievsky, are quoted as
being very stringent with any showering during the Nine Days, even for
hygienic reasons, and even while acknowledging that most other Rabbanim
were mattir in specific circumstances.[17]

Additionally, and quite importantly, this 'Shower Exclusion' is by
no means a blanket hetter. There are several stipulations many of
these poskim cite, meant to ensure that the shower will be strictly
for cleanliness, minimizing enjoyment and mitigating turning it into
'pleasure bathing':

1. There has to be a real need: i.e. to remove excessive sweat,
perspiration, grime, or dirt. (In other words, 'to actually get clean!').

2. One should take a quick shower in water as cold as one can tolerate
(preferably cold and not even lukewarm).

3. It is preferable to wash one limb at a time and not the whole body
at once. (This is where an extendable shower head comes in handy). If
only one area is dirty, one should only wash that area of the body.

4. One shouldn't use soap or shampoo unless necessary, meaning if
a quick rinse in water will do the job, there's no reason to go for
overkill. Obviously, if one needs soap or shampoo to get clean he may
use it.

Contemporary Consensus
---------------------
See page 198 of nefesh harav where r'ybs quoties r'ms that the minhag not
to shower during the 9 days was taken from not showering during shloshim. 
Since people now shower during shloshim there's no reason not to shower
during the 9 days

She-nir'eh et nehamat Yerushalayim u-binyanah bi-mherah ve-yamenu,
Joel rich
THIS MESSAGE IS INTENDED ONLY FOR THE USE OF THE 
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