Avodah Mailing List

Volume 38: Number 77

Mon, 21 Sep 2020

• 1. Re: Davening BiYehidut on Yom Kippur (Akiva Miller)
• 2. Re: Which parts of Selichos must be omitted if a minyan is not present? (Danny Schoemann)
• 3. practical and detailed shir for Baalei tokaya and makri (mco...@touchlogic.com)
• 4. Re: What Will be with Simchas Torah? (Micha Berger)
• 5. Q. Is one permitted to fast on Shabbos Rosh Hashanah? (Prof. L. Levine)
• 6. Laws & Customs: Month of Tishrei during the Corona period (Prof. L. Levine)

.
R' Aryeh Frimer asked:
> Has anyone seen literature about the following Issues when
> Davening BiYehidut
> (1) saying Kol Nidrei - You need a Bet Din to be Matir Neder, but
> perhaps it can be said as a Notification for the future  [a la
> Rabbenu Tam] - using the language "MiYom Kippur Zeh ad Yom kippurim.

No, I haven't seen any literature on it, but just off the top of my head:
Even if Notification doesn't need a beis din, I would imagine that it
certainly needs some degree of publicity. Maybe one's family will suffice.
Perhaps you can compare this to the various situations where one is
mafkir something, and the conditions that apply there.

Akiva Miller
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> Q. Which parts of Selichos must be omitted if a minyan is not present?
>
> A. Shulchan Aruch (OC 565:5) writes that the "Yud Gimmel Middos Harachamim"
> (thirteen attributes of mercy, Shemos 34:6-7) may not be recited unless there is a
> minyan. When these pesukim are recited in the context of prayer, they have the
> elevated  status of a "davar she'bikedusha," like Kaddish or Kedusha, that may only
> be said in the presence of a minyan.

I actually traced this back to its source - a new obsession of mine.

It's a Tur in 565 (Hil. Ta'anis). "Rav Nosson writes there's no Minhag
for an individual to say the 13 attributes." (Excuse the stilted
word-for-word translation).

The Tur then seems to make it clear that he's quoting this to ensure
people don't find this Rav Nosson and pasken like it:
"I don't know what the problem is since it's like saying Psukim, since
the Chachamim only say (not to say w/o a Minyan) a Dovor Shebikdusha
like Kaddish, Kedusha and Borchu"

(Who is this Rav Nosson? The only Rishon I could find by this name was
the Oruch.)

The Darkei Moshe injects (on Rav Nosson's statement) saying
"our Minhag is (for individuals) to say it, but not during the Shmoneh
Esre. The Mahr"iv quoting the O"Z says individuals should not say
Selichos."
(I.e. they used to say Selichos on Ta'anis during Chazoras haShatz.
Actually, we Yekkes still do.)

See it online at
https://www.sefaria.org.il/Tur%2C_Orach_Chaim.565.1?with=Darchei%20Moshe
- for those who can see the Hebrew:
, ???? ???? ?????:??:?
??? ?? ??? ???? ???? ????? ?????? ???? ?"? ???? [?] ????? ???? ?? ???
?? ???? ???? ???? ??? ????? ????? ???? ?? ???? ????? ??? ?? ???
??????? ???? ???? ?????? ?????
???? ???: [?] ??? ??????? ???? ????? ?????? ??? ?? ????? ??? ??????
???? ??? ????"? ??? ?"? ???? ????? ???? ??????

So the Tur and the Darkei Moshe both agree that an individual can say
the "Yud Gimmel Middos Harachamim".
The dissenting opinion says to skip Selichos altogether.

From there it's all downhill. The common denominator being that all
Nosie Keilim seem to pasken like Rav Nosson and try to find
workarounds.

I find this fascinating. I wonder if the Tur now regrets ever
mentioning this opinion. :-)

Note that this is all mentioned in Hil. Ta'anis. In 581 where they
discuss Selichot during Elul, they ignore this topic completely.

KVT

- Danny

Very good. Starts basic, but gets better..

 

From Rabbi Mordechai Scheiner, rosh Kollel Ohr Yosef - toronto


https://zoom.us/rec/share/xyvl_GE2lRo5GmE02A0XVqL4TEp3Kq4RqYfPZ4zAbezsR4D1c7G8LaIToB8dxYbe.0vgzJDhv9dDlViCP

 

 

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Taking this to Avodah. I wrote on Areivim on Monday, 14-S-2020,
10:41pm EDT:
>  Early in the pandemic, I wondered about the validity of the heteirim
> we rely on for numerous Simchas Torah minhagim: Leining at night is
> problematic, but it's only to eliminate the problem of taking out sifrei
> Torah if it weren't for leining. The number of aliyos. Aliyos given to
> 12 year olds, etc...

> This year many minyanim missed more than entire chumash. So I asked how
> we can just assume it's okay to rely on those heteirim to celebrate a
> siyum that itself is iffy.

> But when I wrote that, few of us really thought that Israel would be
> closing down for the chagim, and that ever minute of shul in nearly all
> of chu"l is increasing medical risk. So now we're talking about invoking
> heteirim to party at the peril of the medically fragile in the community.

> I am not sure what we would be marking with 7 simple trips around the
> bimah, given the gap for Shemos and Vayiqra my qehillah has in this year's
> leining. But if we psychologically need to pretend there is a Simchas
> Torah this year, and that too has medical positives, how can anyone argue
> for more but the barest minimum to satisfy that psychological need for
> the majority of people?

On Tue, Sep 15, 2020 at 2:03pm GMT, R Harry Maryles replied on Areivim:
> It's true that most Shuls had a pretty big gap in their weekly Kriyas
> HaTorah and that many Parshios were missed. But some Shuls hae made them
> up. In a few cases no Parshios were missed. For example in my son's
> neighborhood of Ramat bet Shemesh which is over 90% observant, my son
> did KhT every Shabbos from his balcony with a Minyan made of of all of
> his neighbors within earshot. (Don't know how he arrived at calling this
> Teffilah B'Tzibur, but that was his Beshas Ha'dechak Psak.)

> IIUC, Doing Hakafos on ST is a Minahg of the Tzibur, not the Yachid.
> It is based on what the Klal as a whole does. The celebration of
> completing yearly cycle with Hakafos is therefore appropriate this year
> just like every year. But only along the lines I suggested because of
> the pandemic.

There are cases where every parashah was leined beause the members of
the minyan can't disband anyway -- like in a nursing home or on an army
base.

But I fear you presented a false dichotomy. Yes, leining and therefore
the siyum on leining we celebrate on ST are about the tzibur.

But I wouldn't assume that means the global tzibur. After all, there
was even a time when annual leining wasn't a universal norm.

I had presented a third option, because I had assumed a neighorhood
tzibbur. With all the modern complications now that most communities
have shenei batei din ba'ir, as we put it WRT the tzibbur accepting
Shabbos. But whether your town, your shul, or something else, that
I didn't have a position on.

So as I saw it, if no minyan in town leined the whole seifer Torah
betzibbur, how is that community making a siyum? Shouldn't the shul
making the party include at least person completing the text being
mesayeim?

In any case, there are at least those three possibilities, and we only
agree on ruling out the first one, the yachid.

But my point on Areivim, just like the point I made here to begin with,
was more about most of the minhagim for celebrating Simchas Torah are on
the defensive. We lein at night. (At least most of us do.) We take out
more sifrei Torah than we read from. We give way too many people aliyos.
We are relying on heteirim on a slew of dinim about kavod ST and qeri'as
haTorah. We need a certain level of justification for it.

We don't have to just say that ST celebrates someone else's completion
of the Torah -- we need to be able to argue that's true strongly enough
to justify those heteirim.

Or, that we need ST for our mental health strongly enough to qualify
as justification. Which is an approach I am more sympathetic to than
saying I am dancing in my shul with a seifer Torah to celebrate the men of
Nachal Yehudah (eg) and in the senior living facilities a couple of miles
outside our eiruv at Daughter of Miryam completing a cycle of leining.

Of course, a full Simchas Torah observance isn't safe right now either
way.

Tir'u baTov!
-Micha

-- 
Micha Berger                 Despair is the worst of ailments. No worries
http://www.aishdas.org/asp   are justified except: "Why am I so worried?"
Author: Widen Your Tent                            - Rav Yisrael Salanter
- https://amzn.to/2JRxnDF

From today's OU Kosher Halacha Yomis


A. One is not permitted to fast on Rosh Hashanah because Rosh Hashanah is a
Yom Tov. For this reason, the Shulchan Aruch (OC 597:1) rules that one must
eat, drink and rejoice on Rosh Hashanah. Nonetheless, unlike other Yomim
Tovim, one should not overindulge, lest the solemn nature of the day will
be obscured. However, there were Rishonim who held that it is permissible
to fast during the daytime because Rosh Hashanah is a day of teshuva. Rabbi
Yosef Dov Soloveitchik, zt"l said that his great-grandfather, the Beis
HaLevi, would fast both days. In fact, there were those who would fast even
on Shabbos Rosh Hashanah because they considered the importance of teshuva
on this day to be on the level of pikuach nefesh (life threatening), which
overrides the requirement to eat a Shabbos seuda. Although in practice we
follow the Shulchan Aruch and do not fast on Rosh Hashanah, the Mishnah
Berurah (584:5) makes a distinction between Rosh Hashanah which falls on
Shabbos, and Rosh Hashanah which 
 falls on a weekday, as follows: When Rosh Hashanah falls on a weekday, we
 are permitted to extend the davening into the afternoon, while if Rosh
 Hashanah is on Shabbos, we are required to finish davening before chatzos
 (halachic midday) so as not to fast past the morning. As such, if one
 expects their shul to finish davening on Shabbos after chatzos, it is best
 to drink a tea or coffee in the morning before going to shul, to avoid
 fasting inappropriately on Shabbos.

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For those in quarantine, davening by themselves or in outside Minyanim

Please see

https://s3-us-west-1.amazonaws.com/groupsioattachments/14569/76906693/102/0?AWSAccessKeyId=AKIAJECNKOVMCCU3ATNQ&;Expires=1600431735&Signature=d1788QfnWQyWHF1xjnl7Zn59EJg%3D&response-content-disposition=inline%3B+filename%3D%22Tishrei+During+Corona.pdf%22

YL
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