Avodah Mailing List

Volume 04 : Number 283

Wednesday, January 12 2000

• Sephardik vs. Ashkenazik pronunciation
• Charedim and The Internet
• Re: Avodah V4 #282
• RE: Conservative/Reform/Orthodox/Whatever - Who cares?
• Re: Avodah V4 #282
• mixed seating was: How is Rav Soleveitchik ztzl considered modern Orthodox
• Re: Sephardik vs. Ashkenazik pronunciation
• Re: Re[2]: Haredim and Internet
• Re: Sephardik vs. Ashkenazik pronunciation
• Re How is Rav Soleveitchik ztzl considered modern Orthodox?
• Re: Conservative/Reform/Orthodox/Whatever - Who cares?
• Re[2]: Sephardik vs. Ashkenazik pronunciation
• Re: Charedim and The Internet
• Re: Sephardik vs. Ashkenazik pronunciation
• Re: Re How is Rav Soleveitchik ztzl considered modern Orthod
• re: Spirituality
• Re: Avodah V4 #282
• Fwd (micha@aishdas.org): Re: Conservative/Reform/Orthodox/Whatever - Who cares?
• Socializing (How is Rav Soleveitchik ztzl considered modern Orthodox?)
• Re: Conservative/Reform/Orthodox/Whatever - Who cares?
• Re: Socializing (How is Rav Soleveitchik ztzl considered modern Orthodox?)
• Re: Haredim and Internet
• Internet

I am interested in both the historical development of  the various
pronunciations of Hebrew as well as the halachik ramifications. I find
it perplexing that despite the fact that most of the early settlers of
modern Israel were Ashkenazim, the Sephardik pronunciation became the
dominant one. Does anyone know how this came about (historically?
motivations?)? Is anyone familiar
with scholarly and halachik research that discusses how and
when the various pronunciations of Hebrew developed and which are more
"authentic"? Thanks.

Ari

--- "Markowitz, Chaim" <CMarkowitz@scor.com> wrote:

> 	There are other options besides downloading copies
> of teshuvos from
> the internet. If you make sure to carry a sefer with
> you when you travel
> then you will always have something to learn when
> you have a few miuntes to
> spare. By the way where is the internet site that
> you used to get the
> teshuva?

There is always a way to avoid "problems" by finding
another route.  This is all well and good. but why
should we limit ourselves in the way we can attain
knowledge. True there are problems with the internet
but we can't live in the closet.  There are problems
with just about every area of endeavor.  How can we
ever go out in the street lest we encounter a woman
not dressed in accordance with Torah concepts of
Tznuius? 

The Charedi attitude is to just eliminate all possible
Michsholim.  To that extent they have advocated
forbidding TV, radio, newspapers, periodicals, and the
internet. Just about any and all forms of
entertainment is forbidden.  No movies or novels.  No
live theater.  Sports are forbidden in Israel to
students even as a form of recreationm in some charedi
institutions.

How is a Charedi Jew suppose to enjoy his leisure
time? There doesn't seem to be any venue for just
plain fun.

My son once commented to me that the reason so many
Yeshiva Bachurim in Israel smoke Cigarettes is that
all other forms of pleasure have been taken away from
them and that is the only vice they have left.  (!)

HM
__________________________________________________
Do You Yahoo!?
Talk to your friends online with Yahoo! Messenger.
http://im.yahoo.com

RHM wrote:
> As to your question, "Is it proper for men and women
>  to socialize together?"... What's the problem? As long
>  as there are no Isurei Ervah violations or Tznius
>  violations.

What about Shulchan Aruch Even haEzer 21?
I asked a respected Rav about the Minhagim of couples eating together, etc, 
which seem to be firmly entrenched and equally firmly against this Siman. I 
was Nidhcheh beKash on three separate occasions, and took that to mean there 
was no real answer.

Mordechai
Cong. Ohave Shalom, YI of Pawtucket, RI http://members.tripod.com/~ohave
HaMakor! http://www.aishdas.org/hamakor Mareh Mekomos Reference Library
WEBSHAS! http://www.aishdas.org/webshas Indexing the Talmud, Daf by Daf

> What's next? Perhaps the Eida HaCharedis needs to have
> their own "Hechser Tvilah"!

They do. They also have their own Beis Din to re-convert people with
questionable conversions. For example, one case I know of where the person
converted in the US. One of the Rabbanim was in his mid 30's and wasn't
married. That was enough of a sufek about the Beis Din to prompt a
re-conversion without a bracha.

> Isn't it true that Rabbanut conversions are accepted
> by Agudah et al?

No, it is not true. It depends on which Beis Din the conversion took place
before. The quality of the conversion course, the quality of the Beis Din,
(not to mention the "conversions on tanai" of one well-known Beis Din) cause
Rabbanut Conversions to be questioned in the Charedi world, both here in
Israel, England (where they are generally not accepted), and the US.

> Isn't this what the fight about
> conversion is all about... to leave conversions only
> in the hands of the Rabbanut so that we can prevent C
> and R conversions? Aren't we all supposed to be on the
> same side on this thing?
>

Actually the fight is for Giur K'Halacha -- which is very different from
leaving it in the hands of the Rabbanut, which is a political organization.

There have been too many scandals over the last few years regarding
conversions for there to be a blanket acceptance.

Akiva


A reality check a day keeps
the delusions at bay (Gila Atwood)

===========================
Akiva Atwood, POB 27515
Jerusalem, Israel 91274

In a message dated 1/12/00 1:58:04 PM Eastern Standard Time,Harry Maryles 
writes:
<< As to your question, "Is it proper for men and women
 to socialize together?"... What's the problem? As long
 as there are no Isurei Ervah violations or Tznius
 violations.
 HM >>
Shulchan Aruch Even Haezer:  Tsarich Ha'adam lihisrachek min hanashim meod 
meod.

> Date: Tue, 11 Jan 2000 15:21:16 -0800 (PST)
> From: Harry Maryles <hmaryles@yahoo.com>
> Subject: Re: How is Rav Soleveitchik ztzl considered modern 
> Orthodox?
 
<< "Stein, Aryeh E." <aes@ll-f.com> wrote:
 
I have heard (and I have witnessed on one occasion) that R' Aaron
Shechter won't stay for the meal at a wedding if there is mixed seating. 

 
I find this so upsetting!
  
Especially when the Previous RY of Chaim Berlin, R Yitzchak Hutner, ZTL
did not act that way. Why does R. Aharon Schechter do this?  Is he saying
that mixed seating is Assur? Is he saying that he is Frummer than R.
Hutner?  There are Photos of R. Moshe Fienstien and R. Yaakov Kaminetsky
sitting mixed. Rav  Aaron Soloveitchik actually requests sitting next to
his wife even at a seperate seating affair. So it can't be Assur.  I
DON'T GET IT!!! >>


	First off,  let me say that I don't know that this is the case, 
although it would not surprise me.

	I think this is a sociological phenomenon.  I would  *very*  surprised
to hear tha Rav Schechter went through all the mekoros and came out
lehalacha that mixed seating is ossur.  It is just done this way in 20th
(whoops,  21st) century America,  same as you say "In Lita zennen mir nit
geven makpid" .  We are seeing roshei yeshiva who don't have that
perspective.   

	It is also,  I presume,  his way of getting his talmidim,  by applying
this type of pressure,  to have separate seating at their weddings.  The
proof that he doesn't consider it ossur (if I may presume to speak for
him) is the fact that he does permit it at the dinner.  Yes,  all
arrangements for the dinner must meet his approval and yes not everything
goes in the pursuit of money.

<<Pretty soon people like me will be so marginalized by the Right Wing
that we will be written off as Bnei Torah. Perhaps I already am written
off. >>

	Please return your black hat to the quartermaster by 1800 hours tomorrow
<g>
 
<<Can I still apply for the Registry?>>

	Sure you can  **apply** <g>.  I actually was not aware that any level of
observance or scholarship was going to be required.

Gershon

Ari Z. Zivotofsky wrote:


> motivations?)? Is anyone familiar
> with scholarly and halachik research that discusses how and
> when the various pronunciations of Hebrew developed and which are more
> "authentic"? Thanks.



I have to ask before I offer; am I allowed to make a copy of a cassette I
made in shiur if someone else sells copies labelled by the Yeshiva?

If so, I'll make you a copy of R' Meir Mazuz speaking on just your topic.

If not, I'll lend it to you.


---sam

I'll invest! (Not worht that much, but perhaps if enough Avodah members join
:-)...

Yosef Gavriel Bechhofer
Cong. Bais Tefila, 3555 W. Peterson Ave., Chicago, IL 60659
http://www.aishdas.org/baistefila    ygb@aishdas.org

----- Original Message -----
From: Sammy Ominsky <sambo@charm.net>
To: <avodah@aishdas.org>
Sent: Wednesday, January 12, 2000 10:19 AM
Subject: Re: Re[2]: Haredim and Internet


> richard_wolpoe@ibi.com wrote:
>
>
>
> > Let's  created a kosher ISP, that flashed little diveri torah or
reminders such
> > as shovisi or other mnemonics, that might keep a person focused and
prevent him
> > from straying into questionable web-sites.  If the problem is getting
lost in
> > the web, then the solution is a guidance system that keeps us from
getting
> > lost.
>
>
> This is easily do-able. Know where I can find investors?
>
> Really. I mean it.
>
> You're right. It would take real huzpah to access inappropriate sites with
> a pop-up Shiviti window.
>
>
> ---sam
>

On Wed, Jan 12, 2000 at 02:01:00PM -0500, Ari Z. Zivotofsky wrote:
:                                                                 I find
: it perplexing that despite the fact that most of the early settlers of
: modern Israel were Ashkenazim, the Sephardik pronunciation became the
: dominant one. Does anyone know how this came about (historically?
: motivations?)?

Israeli havarah is more of a "least common denominator" than Sepharadi.

As to motivation: my guess is that Ashkenuzis sounded too "galus" to Ben
Yehudah et al's ears, and they wanted something less Yiddish-sounding. So
it's not "despite", it's *because* they were Ashkenazim.

I mentioned here before that R' Kook only permits davening or leining in
it for people who could not use their traditional havarah consistently.
Better to be consistent than to daven half Ashkenuzis half Israeli.

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for 12-Jan-00: Revi'i, Bo
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 98a
For a mitzvah is a lamp, and the Torah its light.         Melachim-II 12

I just suggested on scj (do to recent conversations here on this thread and
on the ban on internet) the following definition of the "modern" part of
mod-O: A willingness to focus on the potential value of a new or external
idea, as opposed to focussing on its potential for harm. This then causes
an acceptance of certain modern elements, thus the name mod-O. It also
explains mod-O's acceptance of religious Zionism, as the Medinah's potential
is another example.

With this definition, anyone who quotes Kant, Kirgegaard and Hegel in the
first three footnotes of a religious seifer -- and not for contrast with
"the emes" -- qualifies, including RYBS.

(I remember getting to the second footnote of Ish haHalachah and wondering
what was "the wheel"? Perhaps (part of) the name of a seifer? When I got
to Kirkegaard, which was easy to figure out wasn't a Hebrew word by sight
alone, I realized that those patach's were supposed to be segol's -- Hegel,
not "hagal". <grin>)

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for 12-Jan-00: Revi'i, Bo
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 98a
For a mitzvah is a lamp, and the Torah its light.         Melachim-II 12

I disagree with the implied comparison even though I too talk about O as
though it paralleled C or R as a "movement".

I would argue that O isn't a movement, it's a property that a movement could
have. So yes, the Enlightenment changed Jewish circumstance, and caused
movements to arise to espouse new lifestyles to fit those circumstances. Some
of these movements were unorthodox, such as the Haskalah, German Reform,
and later C, and some were orthodox, such as Chassidus, the Yeshiva movement,
Mussar, TIDE and later mod-O.

Vihara'ayah: O has no parallel to the RA, USA, JTS or HUC, although many
of the individual O movements do have such umbrella rabbinic and synagogue
institutions, a central school, or a well defined set of each and the
other organizational structures.

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for 12-Jan-00: Revi'i, Bo
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 98a
For a mitzvah is a lamp, and the Torah its light.         Melachim-II 12

so what happens in a shul in which the baal shacharit is havarat sefardi and the
baal musaf is Ahskenaz?  Is it ok to mix up the davening as long as it is not 
mixed up by the same inidiviudal?

Rich Wolpoe


______________________________ Reply Separator _________________________________


I mentioned here before that R' Kook only permits davening or leining in 
it for people who could not use their traditional havarah consistently. 
Better to be consistent than to daven half Ashkenuzis half Israeli.

-mi

And that's why I still drink coffee caues I gave up smoking! <smile>

Rich Wolpoe
______________________________ Reply Separator _________________________________
Subject: Charedim and The Internet  
<snip>
My son once commented to me that the reason so many 
Yeshiva Bachurim in Israel smoke Cigarettes is that 
all other forms of pleasure have been taken away from 
them and that is the only vice they have left.  (!)

HM

Elizer ben Yehudah

Rich Wolpoe


______________________________ Reply Separator _________________________________
Subject: Sephardik vs. Ashkenazik pronunciation 
Author:  <avodah@aishdas.org> at tcpgate
Date:    1/12/2000 2:02 PM


I am interested in both the historical development of  the various 
pronunciations of Hebrew as well as the halachik ramifications. I find 
it perplexing that despite the fact that most of the early settlers of 
modern Israel were Ashkenazim, the Sephardik pronunciation became the 
dominant one. Does anyone know how this came about (historically? 
motivations?)? Is anyone familiar
with scholarly and halachik research that discusses how and
when the various pronunciations of Hebrew developed and which are more 
"authentic"? Thanks.

Ari

fwiw when I was young and quite impressionable, one the lecturers at a YU Torah 
Leadership Seminar (circa 1965) metnioned how Kirgegaard considered Avrohom a 
true man of faith... It made a very powerful impression to realize that 
Avrohom's emuna permeated the world outside, and to get that kind of feedback 
from that world was a big chizuk to me at the time.

The ability to understand contemporary culture is a valuable tool in kiruv and 
probably a big factor that attracted YU'ers  and Hirschian's to be able to 
articulate Torah concepts im nodern terminology in order to do outreach to 
educated, assimilated Jews.

Rich Wolpoe


______________________________ Reply Separator _________________________________
Subject: Re How is Rav Soleveitchik ztzl considered modern Orthodox? 


With this definition, anyone who quotes Kant, Kirgegaard and Hegel in the 
first three footnotes of a religious seifer -- and not for contrast with 
"the emes" -- qualifies, including RYBS.
>)

-mi

RYBlau wrote: <<
How to respond to legitimite religious needs that are not being met and yet
remain within our tradition is much more difficult today then it was when
Hassidut started.  >> 

How so?

KT,
Shlomo Godick

In a message dated 1/12/00 2:13:49 PM Eastern Standard Time, Pawshas@aol.com 
writes:

> What about Shulchan Aruch Even haEzer 21?
>  I asked a respected Rav about the Minhagim of couples eating together, 
etc, 
>  which seem to be firmly entrenched and equally firmly against this Siman. 
I 
>  was Nidhcheh beKash on three separate occasions, and took that to mean 
there  
>  was no real answer.
>  
Just to add the the Beis Shmuel Even haEzer 62 S"K 11.

Kol Tuv

Yitzchok Zirkind

To clarify my previous email on this subject, I'd like to identify three
subtly different positions:
1- O is a non-monolithic movement.
2- O is a set of movements (which as a group could be viewed as #1)
3- O is a property (the set of all things with that property could be viewed
   as #2 -- the relationship between predicate calculus and set calculus)

I'm objecting to calling O a movement altogether, as it has no emergence, no
beginning, no group of people out to launch a new idea, etc... It contains
instances of these things, but O as a whole has no identifiable launch.
So we can rule out #1.

As Sepharadim identify themselves as O, as do many Ashkenazim who don't fit
any of these movements, O is bigger than a set of movements. So much for #3.

Which leaves us with #3, my original claim. Sephardi Judaism is orthodox,
as is that of Eidot haMizrach, despite the fact that they (until perhaps
recently, and only in Israel) lacked movements. We can also identify it in
pre-Emanicipation Judaism, as did the people who invented the label.

The label "Orthodox" is actually older than any of the movements that comprise
O, and a century older than "chadash assur min haTorah", the supposed proof
that O was created as a reaction to R's emergence. It must therefore be
definable in terms independent of them.

-mi

--
Micha Berger (973) 916-0287 MMG"H for 12-Jan-00: Revi'i, Bo
micha@aishdas.org A"H
http://www.aishdas.org Pisachim 98a
For a mitzvah is a lamp, and the Torah its light. Melachim-II 12

Harry Maryles wrote (V4#282):
"As to your question, "Is it proper for men and women
to socialize together?"... What's the problem? As long
as there are no Isurei Ervah violations or Tznius
violations."

Off the top of my head, how about Avos 1:5?

(Please note that I have purposely asked if it was proper, not assur.)

On Wed, Jan 12, 2000 at 10:47:15AM -0800, Harry Maryles wrote:
> Isn't it true that Rabbanut conversions are accepted
> by Agudah et al?  Isn't this what the fight about
> conversion is all about... to leave conversions only
> in the hands of the Rabbanut so that we can prevent C
> and R conversions? Aren't we all supposed to be on the
> same side on this thing?

I have heard of Rabbanut conversions which weren't accepted in
Amsterdam and Gateshead.  Conversely, a friend of mine looking to be a 
geyioret found two American rabbis who said they had Rabbanut approval 
and yet each had a fairly lax process. 

There is another dimension for safek:  J4J try to push their members
through conversion processes and they sometimes succeed and when they 
become known, the battei din suffer (and try to boost their standards.)
I'm not sure how this type of influence can be combatted, though, as
these few successful people have shown themselves to be very good at 
assimilating into the frum world.  

Janet

On Wed, Jan 12, 2000 at 04:27:21PM -0500, Allen Baruch wrote:
: Off the top of my head, how about Avos 1:5?

RSRH (ad loc) defines "sichah" as frivolus conversation.

In Ashirah Lashem I use this idea, as Yitzchak is the av the Maharal (Derech
haChaim 1:2) associates with the amud of Avodah. His name has romantic
connotations, c.f. "*mitzacheik* es Rivka ishto" (Ber 26:8). He goes out
"lasuach basadeh" -- to flirt with G-d.

From this to the Chassidim Harishonim (those of Bayis Sheini) going to the
field for Kabbalas Shabbos (KS), the association of with Shir haShirim,
Yedid Nefesh, and Licha Dodi. (In which the Shechina is Dodi, not the Kalah.)

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for 12-Jan-00: Revi'i, Bo
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 98a
For a mitzvah is a lamp, and the Torah its light.         Melachim-II 12

I was forwarded this article from Yated about the "ban". It sounds completely different here... I apologize for the length, I've tried to edit it down a little by removing the section that "explains" the 'net.


Yated Neeman USA Columns I 

Israeli Torah Leaders Warn Against Internet Dangers by Rabbi Abraham Hoffenberg Last week a long list of prominent Torah authorities in Eretz Yisroel issued a public letter warning of the potential dangers inherent in irresponsible Internet use.  Among the Torah leaders who signed the document were Rav Yosef Shalom Eliyashiv, Rav Aharon Leib Shteinman, Rav Nissim Karelitz and Rav Chaim Pinchas Scheinberg.
The letter urges those who use the Internet in the course of their work to use it responsibly, which includes ensuring that others-especially children-do not go online without adequate supervision.  Recreational use of the Internet is discouraged.
WHAT IS THE INTERNET?
Like the printing press, electricity and internal combustion engines, the Internet will become a dominant entity in our world and affect our daily lives.  There is no longer any doubt that it is here to stay.  The big challenge facing the Torah community will be to find ways of using it safely, without compromising our values and exposing our children to the vast amounts of filth it contains.
POSITIVE ASPECTS OF INTERNET As mentioned earlier, the Internet constitutes a tremendous advancement in the fields of communications, research and business.  Affording instant communication between continents at the cost of a local phone call, it enables people to access vast amounts of information with a single click of the mouse.  Someone living in Los Angeles-or Timbuktu, for that matter-can tap into a reference library in New York or London or Zurich and research almost any topic under the sun without ever leaving the comfort of his home.  Goods and services can be exchanged in the same manner.
In this respect the Internet is a major advancement for the Torah community, since it enables religious people to earn a decent living while they remain safely ensconced in the spiritually controlled environment of the Jewish home or office.  Theoretically, one can now work for any company in the world without ever having to actually go there.
The Internet is also a phenomenal means of disseminating Torah throughout the world instantly and at very low cost.  Shiurim-both written and in audio form-can be sent to hundreds of thousands of subscribers in a matter of minutes.  Likewise, websites make it possible for Jews throughout the world to access Torah literature and develop meaningful long-distance relationships with kiruv personnel and rabbis.  Numerous kiruv organizations and yeshivos for the newly observant use the Internet as an extremely effective outreach tool.
Ohr Somayach's website, for example, draws 50,000 visitors monthly from all over the world, including North America, Ireland, Poland, South Africa and even Taiwan.  Ohrnet, the yeshiva's popular online publication on the weekly parsha, has 20,000 weekly subscribers, plus over 1,000 community leaders who download it, print it on hard copy, and distribute it among members of their communities.  Every day over 100 halachic questions are received by Ask the Rabbi, the yeshiva's online rabbinical counseling column.  The yeshiva's staff of rabbonim answers the straightforward questions, while the difficult questions are brought to Yerushalayim's leading poskim.
Ohr Somayach is just one of many organizations utilizing the Internet to disseminate Torah among Jews.  The list includes Aish HaTorah, Artscroll Messorah Publications, Feldheim Publishers, The Chofetz Chaim Heritage Foundation, Vaad Mishmereth Stam, Rabbi Zev Leff, Rabbi Avigdor Bonchek (author of What's Bothering Rashi?), Torah Net, Project Genesis, Manof and many more.
THE DOWN SIDE On the other hand, the Internet comprises a threat to society's moral standards.  The negative aspects of the Internet are as explosive as the positive.  Due to commercial interests the good things receive a lot more press coverage than the bad things, even though the bad may very well outnumber the good.
For although the Internet can be used as a beneficial tool, it can just as easily become a conduit to viewing the lowest kind of filth in the world.
Everything depends on the maturity of the user, on the degree of self-discipline he has, and his willingness to avoid obvious pitfalls and stay on the beaten track.  Just as the simple act of walking down the street can be hazardous for one's spiritual welfare unless one takes some basic precautions and exercises self-discipline, the same is true of the Internet.
Increasing numbers of American parents are becoming aware of the dangers that the Internet brings to their children, and in the past year or so they have begun to react.  Faced with the growing demand for an effective national system to protect children from harmful Internet content, leading academics from four universities around the world recently presented a list of recommendations to the American government.
In response, President Clinton announced an expansive plan to provide parents and teachers with "easy-to-use" child protection technology, as well as to enforce existing laws designed to protect children from the dangers of the Internet.  The president did not say how much time it would take the government to implement the plan, but by the look of things, it could take a good few years.
Meanwhile, there are several software programs available on the market that can filter out the objectionable material available on the Internet by electronically preventing the user from seeing off-limit sites.  However, the fact is that many parents have not installed these safeguards in their home computers.  This may be due to their unawareness that the problem exists, or simply a result of their lack of familiarity with handling the home computer.
Experts say that part of the problem is that most parents have never been online, and thus, they are not aware of the dangers their children are exposed to when they access the Internet.  Uninformed parents erroneously equate computers with education-when they see their children sitting in front of a computer, they automatically assume that they are learning something "worthwhile." This is a colossal mistake.  An error of equal proportions is to view the computer as an electronic babysitter, in whose care one's child is safe.
A computer is just a collection of chips and wires that executes programs.
Programs are created by people, and as all of us know too well, there are all sorts of people in the world-some good, some bad, and some depraved.
Allowing a child to use a new computer program or visit an unknown Internet site is like allowing him to play in the park with a total stranger.
But perversion is not the only danger the Internet has to offer our children.
MOM, HOW DO YOU BUILD A BOMB?
There are plenty of books available on the Internet, but not many of them are educational.  The Big Book of Mischief is a good example of the kind of "educative" material a child can access through the Internet.  It teaches a variety of ingenious ways of inflicting serious injury and death, and gives children the tools they need to get the job done.
Part I is subtitled, "The Terrorist's Handbook." Of course it comes with the requisite disclaimer: that serious injury or death could result from any attempt to make the recipes it contains, and that the book is being provided merely for your reading pleasure.  Then it proceeds to explain how to make nitroglycerine, and how to buy whatever you need to build a bomb at your local grocery, hardware and farming supply stores.
Who are the terrorists armed with this deadly and easily accessible information?  According to local newspaper reports from around the United States, these "terrorists" include regular American children.
And don't think it is a hoax-the recipes really work.  In March 1997 Michael, 13, suffered burns on over 25 percent of his body when he and a friend were building a smoke bomb from instructions they had found on the Internet.  It turned out that Michael did not have a computer in his home, but his friend did, and the boys would go online at the friend's home unsupervised.  Learning how to build a bomb turned out to be as simple as typing the word "bomb" into their favorite search engine.
This was only one of many documented incidents.  After a bombing near-miss, the police department in Jackson Township, NJ, issued a public warning listing some objects parents should look out for if they're concerned that their children may have gotten into the bomb building business as a consequence of reading the Internet guide book.  These included pails or buckets, soda or bleach bottles, pipes, ammonia, glycerin or paraffin.
Parents in Jackson Township were warned to call the police if they found anything that looked suspicious, rather than attempting to deal with the "bomb" or bomb ingredients themselves.
Sound too far out?  Your child would never do such a thing?
Hopefully.  But that's not the point.  The bomb story illustrates the kind of uncensored and often illegal material that one's child can access through the Internet.
This witch's brew of harmful material is readily available to anyone, regardless of age, maturity or character flaws.
SO WHAT CAN WE DO?
There is only one answer for us Torah-observant Jews-to follow the directives of our Torah leaders and take basic precautions.
If you don't need the Internet, don't use it.  And don't worry about falling behind the times-when it becomes a necessity, you will learn to use it in a matter of minutes.
If you need to use the Internet, try to avoid installing it at home.
Use it only in the office.
Even then, try to use it only for work, and not for recreational purposes.
If you need to use it for work at home, take the necessary steps to ensure that no one else in your home can use it without your knowledge.  Some suggestions are:
1.  Sit down with your children and explain to them some of the inherent dangers of the Internet.
2.  Use a secret password to log on.
3.  Change your password frequently.
4.  Keep the computer in a central family location, not in your child's room.
5.  Make sure you can see what's on the monitor at all times.
6.  Let your children know you look at the monitor from time to time.
7.  Browse through your hard drive and floppy disks from time to time, especially looking for downloaded images, easily spotted because they usually end with either, "JPG" or "GIF." Let your children know you do this.
8.  There is a variety of software available today that can filter out objectionable material or block access to harmful sites.  Find something that suits your needs and consider getting it.
What the Torah leaders of Eretz Yisroel are essentially saying is that the Internet is a volatile tool that must be handled with care and kept far from the reaches of the young and the immature.
It is a self-evident message, but one that should be taken to heart.

On 12 Jan 00, at 9:37, Markowitz, Chaim wrote:

> 	There are other options besides downloading copies of teshuvos from
> the internet. If you make sure to carry a sefer with you when you travel
> then you will always have something to learn when you have a few miuntes to
> spare. By the way where is the internet site that you used to get the
> teshuva?

I think your last sentence undercut your whole argument :-) 

FWIW I now have a full Rambam on my palm pilot. Go to 
www.pilotyid.com and follow the links.

-- Carl


Carl M. Sherer, Adv.
Silber, Schottenfels, Gerber & Sherer
Telephone 972-2-625-7751
Fax 972-2-625-0461
mailto:cmsherer@ssgslaw.co.il
mailto:sherer@actcom.co.il

Please daven and learn for a Refuah Shleima for my son,
Baruch Yosef ben Adina Batya among the sick of Israel.
Thank you very much.

*********************


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