Avodah Mailing List

Volume 38: Number 39

Thu, 21 May 2020

• 1. Maariv on Shavuos (Akiva Miller)
• 2. Arukh haShulchan Yomi (Micha Berger)
• 3. Re: Street Minyanim/sh'as hadchak (Zev Sero)
• 4. Re: Sh'as hadchak (was Street Minyanim) (Chana Luntz)
• 5. Re: ?????: Re: Naming a Girl when there are no minyanim (Zev Sero)
• 6. minyanim not in accordance with government rules (Rich, Joel)
• 7. zoom minyan (Rich, Joel)
• 8. Re: Sh'as hadchak (was Street Minyanim) (Isaac Balbin)
• 9. Joining the Shacharis minyan at Yishtabach (Akiva Miller)
• 10. BAmidbar or BEmidbar? (Zvi Lampel)

.
Around this time every/most/many years, we tend to have a discussion about
when to daven Maariv (and/or say Kiddush) on the first night of Shavuos. My
question is whether the lack of going to shul will affect those ideas in
any way.

I can't think of any reason why this year would be different, but maybe
someone else can, so I'm opening the table for discussion.

Akiva Miller
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The AishDas Society is proud to announce the launch of

Arukh haShulchan Yomi!

Starting Shavuos - May 29th, 2020

Covering Orach Chaim and the parts of Yoreh Deah relevant at home....
The halakhos of daily life from waking up in the morning to going to
bed, from kashrush in the kitchen to honoring one's parents to aveilus.
With the Arukh haShulchan's analysis of how the halakhah came to be
what it is.

To help give you an idea of time commitment:
The learning is divided into daily portions of similar size. Averaging
1,100 words each, around 1-3/4 amudim of one of the new editions of
AhS daily.

Calendar at:
https://www.aishdas.org/ahsYomi/Arukh-haShulchan-Yomi-calendar.pdf

And with a one-week-later chazarah:
https://www.aishdas.org/ahsYomi/Arukh-haShulchan-Yomi-calendar-with-chazarah.pdf
    
See https://www.aishdas.org/ahs-yomi for more details as they come in.
(If you have a facebook account, see
<https://www.facebook.com/events/664369531067312>.)

Tir'u baTov!
-Micha

-- 
Micha Berger                 Today is the 41st day, which is
http://www.aishdas.org/asp   5 weeks and 6 days in/toward the omer.
Author: Widen Your Tent      Yesod sheb'Yesod: What is the ultimate measure
- https://amzn.to/2JRxnDF                   of self-control and reliability?

I would argue that in all those cases, the fact that we can rely on an 
opinion in an emergency means that we *really* hold that the halacha 
permits this, but since there is so much opposition to it we may not 
rely on it in normal circumstances.  If it is at all possible we should 
do better than that, and satisfy more opinions.  Only when we have no 
other choice will we fall back on the basic halacha.

Again, this appears to me to be  merely a question of terminology; what 
do we mean by the term "ikar hadin".  I'm using it one way, you're using 
it another way, so we appear to disagree when in fact we're using 
different words for the same thing.

-- 
Zev Sero            Wishing everyone a *healthy* and happy summer
z...@sero.name       Seek Jerusalem's peace; may all who love you prosper

RZS wrote:

<<I can't speak to what other people do, but my father told me that when the
Yeshivah was in Burwood they often couldn't get a minyan and asked the LR
about using a katan as the tenth, and the reply was that they were not to do
so under any circumstances.  I have heard similar things from other sources,
and have never heard otherwise until now, so I am surprised to hear that
your experience has been different.>>

Fascinating.  Thought I would just have a look to see what the Shulchan
Aruch haRav said on this, which is as follows (this is Shulchan Aruch HaRav
Orech Chaim siman 55 si'if 5):
There are those who permit to say a davar shebekedusha with 9 and join a
slave or a woman or a minor because on every ten members of the covenant the
shechina rests but it is not kavod shamayim to say a dvar shebekedusha with
less than 9 bnei mitzvot that 9 seems like ten, and so long as the minor is
more than 6 years and knows to whom he prays, that less than six even though
he knows, his opinion is nothing that behold he has not reached the period
of punishment, and behold he is like one who does not know, and there are
those who say that a woman or a slave or a minor is not joined in any
circumstance but it needs that all ten are male, free and adults that have
brought 2 hairs, and less than that the shechina does not rest, and we do
not say a d'var shebekedusha, and even by way of a sefer Torah that is in
the hand of the minor we do not join him, and so is the essence, and even so
we do not protest those that are accustomed to be lenient in a sh'as hadchak
to join by way of a chumash that is in his hand or even without a chumash
since there is to them on whom to rely, and in any event he should not say
except barachu and kadish that is an obligation, but not the kaddish that is
after alenu that is only a minhag.

While I was looking at the Shulchan Aruch HaRav I thought I would see what
he says about our "one place" issue regarding joining to a minyan - have a
look at siman 55:15-22, particularly si'ifim 16-17.  Note that he clearly
follows the Magen Avraham and other Ashkenazi Achronim who hold that seeing
is enough, and brings explicitly that it is the Shatz  in the doorway seeing
those outside and outside a shul that allows the joining of the minyan (not
the idea that he is the link between overlapping domains).  So it is not
surprising that those from the chaddishe velt are leading on those who hold
that porch minyanim are mutar. 

Regards

Chana

On 19/5/20 1:06 pm, menucha via Avodah wrote:
> There is an article about naming boys whose brit will be delayed in 
> Techumin.
> https://books.zomet.org.il/index2.php?id=1&;lang=HEB
> It may require registration,

Which volume?

-- 
Zev Sero            Wishing everyone a *healthy* and happy summer
z...@sero.name       Seek Jerusalem's peace; may all who love you prosper

Comment on those who continued to make minyanim, I'd love to have an intelligent discussion on the matter:
1. Those who view halacha as primarily chukim(positivist?) and so any
clever "workaround/loophole" will do, imho miss the point by finding ways
to continue exposure by letter of the law. Remember sakanta (danger)
chamura (we're more strict) than issura (ritual issues)
2. I would assume that anyone not obeying the Israeli government rules had
received a psak not to do so, otherwise they would be bound by local law.
Those who gave such a psak will explain themselves I'm sure. Accepting such
a psak is a separate discussion.
3. Lo plug (we don't differentiate) is a minyan breaking consideration (as well as the impact on those who don't have minyan availability)
4.Joining in the general suffering of the Jewish people is a well established principle as well\


So what is appropriate if one finds oneself in such a minyan?  Leave? Give tochecha?...
KT
Joel Rich

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So why is a zoom "minyan" different than a woman putting on a tallit without tzitzit? (I think you know the story I'm referring to)
KT
Joel Rich

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On 20 May 2020, at 9:16 pm, RZS wrote:
> I can't speak to what other people do, but my father told me that when 
> the Yeshivah was in Burwood they often couldn't get a minyan and asked 
> the LR about using a katan as the tenth, and the reply was that they 
> were not to do so under any circumstances

Let's see. The LR would commonly advise his Chassidim to ask a Rav for
halachic questions. He chose when not to do so and proffer his view. In
this case he didn't suggest they ask a Rav. It could be that this was
about not accepting an outcome which implied they were limited and
"unable" to expand to 10. For Chassidim in a new environment with a
invested task of growth, it's possible (and I'm guessing) that the LR
suggested they grow and "find that permanent 10th". That may be different
to Timbuktu where there is not the expectation of growth in a city full
of Jews, like Melbourne. In other words, that could have been a specific
answer for a specific time to a specific project. Did the LR mention
this in eg his Shaarei Halacha uMinhag or elsewhere as a traditional
policy in Lubavitch from the times of the Shulchan Aruch HaRav?

.
The Vaad Harabanim of Baltimore began permitting outdoor minyanim as of
last night. Among their many guidelines is this:

<<< Minyanim should move efficiently in order to minimize exposure.
Consider ... davening psukei d'zimra at home and joining the Shacharis
minyan at Yishtabach. >>>

Similar advice was included in the guidelines proposed by both the OU and
Agudah a few weeks ago. My question is how to implement this in a practical
way without creating a hefsek between Baruch She'amar and Yishtabach.

The simplest idea that comes to my mind is to begin Pesukei d'Zimra at
home, and pause on the way to minyan to say another paragraph (or several)
and then keep walking. Pause again for more davening, and then continue on
your way. Each pause must be no longer than the time it usually takes to
say all of Pesukei D'Zimra, and each section of davening must be at least
one pasuk long. Thus one should try to arrive at the minyan with a page or
so remaining prior to Yishtabach, so that there will be no hefsek while
waiting for the minyan to arrive.

I have no sources whatsoever for any of the above. It is all based merely
on my general understanding of the rules of hefsek. (Also: I am aware that
in certain minyanim throughout the world, there is no organization or
coordination whatsoever until the shliach tzibur reaches Yishtabach. I have
never figured out how those people set the speed of their davening, and
I've presumed that there is an unpublicized awareness of what time the
shliach tzibur will begin Yishtabach.)

Does anyone have any comments or corrections? How do y'all plan to
implement this procedure of "davening psukei d'zimra at home and joining
the Shacharis minyan at Yishtabach"?

Akiva Miller
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The Dikdukian: B_MIDBAR

Posted: 20 May 2020 08:45 PM PDT

For some time, when I would write my Weekly Shtikle (shameless
cross-promotion) for this week's parshah, I would write it Bemidbar since
that is how it is pronounced correctly. However, one year a friend of mine
sent me the following convincing argument which I have accepted:
While you are correct that in context the word is read Bemidbar, the name
of the parsha is clearly Bamidbar. The custom has been to isolate the word
or words that are the title and conjugate accordingly. This is why we have
Tazriyah and not Sazriyah. Mishpatim and not HaMishpatim (since we do not
use v'aileh and clarify it with asher ...). Devarim and not HaDevarim.
Since the reference is to a specific desert (Sinai) the hay hayediyah is
implemented. The names, according to tradition, are clearly not just the
word or words of the beginning phrase.
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