Avodah Mailing List

Volume 39: Number 5

Wed, 27 Jan 2021

• 1. Is one permitted to use mouthwash and perfume on Shabbos? (Prof. L. Levine)
• 2. The Coming of Moshiach (Prof. L. Levine)
• 3. Praying for the Government (Prof. L. Levine)
• 4. Succession Planning? (Rich, Joel)
• 5. Re: Praying for the Government (Zev Sero)
• 6. Yaakov's Reaction (Rich, Joel)
• 7. Tu?bishvat is the Rosh Hashanah (new year) for trees. What does this mean? (Prof. L. Levine)

From today's OU Kosher Halacha Yomis


Q. Is one permitted to use mouthwash and perfume on Shabbos?

A. In a previous Halacha Yomis we discussed the prohibition of molid
rei?ach (causing the absorption of a fragrance or scent). Our current
question revolves around whether this restriction applies to the human body
as well. This is a matter of dispute among poskim. The Shevet Halevi
(1:137) was asked whether using mouthwash on Shabbos is prohibited because
of molid rei?ach. He notes that the Taz (511:8), Magen Avrohom (511:11) and
Shulchan Aruch Harav (511:7) restrict washing hands with scented water on
Shabbos because of molid rei?ach. Obviously, these poskim hold that molid
rei?ach applies to the human body as well. However, the Mishnah Berurah
(128:23) writes that many Acharonim did not accept this stringency of not
using scented water on Shabbos. For example, the Chacham Tzvi (92) proves
that molid rei?ach does not apply to the body, since Shulchan Aruch (OC
322:5) permits rubbing scented sticks between one's fingers to release the
scent even though the fingers will absorb the fr
 agrance. Accordingly, the Mishnah Berurah makes the following distinction.
 Adding scented oil to water on Shabbos is prohibited but washing one's
 hands with previously scented water is acceptable. Some poskim question
 whether the leniency of the Mishnah Berurah regarding handwashing with
 scented water applies to other parts of the body. Some suggest that there
 is room for greater leniency with respect to hands because the scent
 dissipates quickly (see Piskei Teshuvos 322:7). However, the Shevet
 Haleivi equates the entire body to hands and allows the use of mouthwash
 on Shabbos. Similarly, Shmiras Shabbos K?hilchaso (14:36) allows applying
 perfume on Shabbos (based on the Mishna Berurah), though he cautions
 against spraying it on clothing.

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I have posted Rav Shimon Schwab's essay on this topic at

https://web.stevens.edu/golem/llevine/rsrh/coming_of_moshiach.pdf

This essay was written in 1974.

YL
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Please see pages 6 - 8 of

Click here to download "Visiting and Praying for a Non-Jew?"<https://cts.vresp.com/c/?HalachicallySpeaking/7aec11fb27/9f413a18fc/e4c063733d/utm_content=Prof.&;utm_source=VerticalResponse&utm_medium=Email&utm_term=Click%20here%20to%20download%20%22Visiting%20and%20Praying%20for%20a%20Non-Jew%3F%22&utm_campaign=Visiting%20and%20Praying%20for%20a%20Non-Jew>

sIIRC Rav Yisroel Salanter would quietly say the prayer for the government if he wad davening in a place that did not say it.

YL
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Why didn't Yeshoshua ask HKB"H (or do so himself) to appoint a successor as his teacher Moshe Rabbeinu had done?
KT
Joel Rich

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> *Click here to download "Visiting and Praying for a Non-Jew?" 

On page 5 of this pamphlet the author writes that the hooligans of 
Berachos 10a who harassed R Meir were not Jewish.  He gives no source 
for this, and I wonder where he gets it.  I have always assumed they 
were Jewish and have never seen anything saying otherwise.  If they 
weren't I would have expected the gemara to say so.

As far as the prayer for the king is concerned, historically the fact is 
that in the Russian empire it was not said except in the large shuls 
where the Czar was likely to know what was happening.  But I understand 
that in the Austro-Hungarian empire it was said everywhere, because the 
Jews actually liked the Kaiser, and vice versa.

The author claims that "The tefillah does not mention a single king but 
rather a kingdom, since this applies even when there is a democracy". 
This is just not the case.  Every single siddur I have seen with Hanosen 
Teshua, except in the USA, uses the sovereign's name.

He cites Tiferes Yisrael as his source, but the Tiferes Yisrael does not 
refer at all to the tefillah that is said, but only to the mishnah that 
recommends the practice.  And he does not mention democracy, even though 
the USA and France existed in his day; what he says is that the mishnah 
includes countries that are ruled by a group of leaders.

In my opinion this nusach is completely inappropriate to the USA, and 
those shuls here who wish to pray for the country or for the government 
should use a different nusach written especially for that country.  I 
have seen such nuscha'os printed in various places, that are not simply 
rewrites of Hanosen Teshua.

-- 
Zev Sero            Wishing everyone a *healthy* and happy 5781
z...@sero.name       "May this year and its curses end
                      May a new year and its blessings begin"

Any explanation why when the brothers reported back from Egypt, Yaakov's
first response was why did you tell the viceroy you were family/had a
brother? What was the value at that point?
KT
Joel Rich


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From today's OU Kosher Halacha Yomis


Q. Thursday, January 28th, will be Tu?bishvat, (the fifteenth day of the
month of Shvat). Tu?bishvat is the Rosh Hashanah (new year) for trees. What
does this mean?

A. There is a seven-year cycle of terumos and ma?aseros (various tithes)
for produce that grows in the land of Israel. To determine which tithes
must be separated, one must know in which year the produce grew. The
calendar year for fruit begins on Tu?bishvat. If a fruit reached a certain
stage of development called ?onas ha?maaser? before Tu?bishvat, this fruit
belongs to last year?s crop and should be tithed accordingly. Fruit that
reaches the stage of ?onas ha?maaser? only after Tu?bishvat, belongs to the
new year and must be tithed accordingly. One exception to this rule is the
esrog, which is tithed according to the year in which it is picked,
regardless of when it reaches ?onas ha?maaser? (Shulchan Aruch YD
331:125-126). Tu?bishvat is relevant outside of Israel as well. Tu?bishvat
plays a role in the counting of years as relates to the laws of orlah
(prohibition of eating fruit from a tree during its first three years).
This will be discussed further in tomorrow?s Halacha Yomis.

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