gmane.culture.religion.jewish.avodah

Would Ruth's conversion be rejected today?

Gershon Dubin — 2012-05-25T14:56:35

From Areivim...

There are so many quotes and requotes [on Areivim -micha] that I can't
figure out who said what.

My recollection (sources on request, but after Y"T) is that according to
one man de'amar in the Gemara, Boaz collected the 10 zekenim to publicize
the pesak of Moavi velo Moavis (The other IIRC was that it was for sheva
berachos; more accurately birchas nisuin since it was alman ve'almana))
It was not in dispute but (this is not in the Gemara; I believe I saw it
in one of the meforshim) not "lemaaseh" since Moav was always a bitter
enemy and intermarriage was not a major problem. Ploni Almoni did not
DISPUTE the pesak; he questioned it. He said "pen ashchi es nachalasi"
meaning he was afraid that down the line his yichus would be questioned
and he wasn't prepared to risk that (also meforshim I think) Finally,
Doeg did question the pesak at the time that Dovid took on Golyas and
was up for the position of son in law to Shaul as a result ("ben mi ze
ha'elem") This is also a Gemara. I don't know if I added anything beyond
clearing up all the quote marks.

Gershon
gershon.dubin< at >juno.com
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

Sdei Chemed - Greeting People Who Are Not Wearing AYarmulka

Prof. Levine — 2012-05-25T12:47:57

 From http://tinyurl.com/7qspgqm

There are two Dinim in Shulchan Aruch about wearing a 
Yarmulka.  First in OC 3:6 it says one should not walk four amos with 
a bare head.  In 91:3 it says that one may not mention Hashem's name 
with a bare head.  The Mogen Avrohom says that mentioning Hashem's 
name is an issur while walking four amos or even less is a Midas 
Chasidus.  The Taz disagrees and says that walking four amos is an 
issur of "B'Chukoseihem Lo Seileichu".

The Sdei Chemed says that based on this, you should not greet a 
bareheaded Jew with the greeting "Shalom" since he is likely to 
return this same greeting.  Since Shalom is one of the names of 
Hashem's, it would cause him to be oveir on this Din.
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

When is exaggeration proper and improper?

Joseph Kaplan — 2012-05-25T12:47:50

I don't know when it's proper and I don't know where the line is.  But I do know one way of spotting some (not all) exaggerations if the presentation is in English. If the speaker says "literally" (e.g., it's literally yahareg ve'al ya'avor) you know it's an exaggeration.

Joseph Kaplan
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

kedushat EY = Bet Shean

Eli Turkel — 2012-05-25T08:14:29

The Yerushalmi states that the rabbis purposely did not give kedushat EY to
Bet Shean so that the poor could eat there during shmitta (for terumot and
maaserot a machloket Rashi and Rambam). In fact Rav Yehuda haNasi had to
overrule others who didnt want to permit it.
It is a machloket among modern poskim (eg CI and Rav Frank) how far Bet
Shean exptends whether some 2000 amot beyond the ancient walls or includes
the entire bet shean valley)

In any case it is clear that Bet Shean was a nonJewish city during its
existence and in the days of Ezra and Nechemia there probably were no Jews
at all in the vicinity to worry about. Only in the days of the Maccabbes
did there start a local Jewish population.
from wikipedia

The Hellenistic <http://en.wikipedia.org/wiki/Hellenistic> period saw the
reoccupation of the site of Beit She’an under the new name Scythopolis,
possibly named after the Scythian
<http://en.wikipedia.org/wiki/Scythian> mercenaries
who settled there as veterans. Little is known about the Hellenistic city,
but during the 3rd century BCE a large temple was constructed on the Tell. It
is unknown which deity was worshipped there, but the temple continued to be
used during Roman times... From 301 to 198 BCE the area was under the
control of the Ptolemies <http://en.wikipedia.org/wiki/Ptolemies>, and Beit
She'an is mentioned in 3rd-2nd centuries BC written sources describing the
Syrian Wars between the Ptolemid and Seleucid dynasties. In 198 BCE the
Seleucids <http://en.wikipedia.org/wiki/Seleucids> conquered the region.
The town played a role after the
Hasmonean<http://en.wikipedia.org/wiki/Hasmonean>Maccabee
Revolt: Josephus <http://en.wikipedia.org/wiki/Josephus> records that the
Jewish High Priest Jonathan was killed there by Demetrius II
Nicator<http://en.wikipedia.org/wiki/Demetrius_II_Nicator>
. The city was destroyed by fire at the end of the 2nd century BCE.

Similarly Ashkelon was on the border of EY. Again from wikipedia

According to the Tanakh <http://en.wikipedia.org/wiki/Tanakh>, Ashkelon is
one of the cities given to the Jewish people as a heritage. The
Jews<http://en.wikipedia.org/wiki/Jews>
 of Judea <http://en.wikipedia.org/wiki/Judea> drove the Greeks out of the
region during the Maccabean Revolt <http://en.wikipedia.org/wiki/Maccabees>,
which lasted from 167 to 160 BC. The Hasmonean
Kingdom<http://en.wikipedia.org/wiki/Hasmonean> was
then established, which Ashkelon thereafter became a part of.
So Ashkelon is Jewish only from the Chashmanoim revolt.

Another border city was Acco. Again from wikipedia

The city was captured by Alexander
Jannaeus<http://en.wikipedia.org/wiki/Alexander_Jannaeus>
, Cleopatra VII of Egypt <http://en.wikipedia.org/wiki/Cleopatra_VII>
and Tigranes
II of Armenia <http://en.wikipedia.org/wiki/Tigranes_the_Great>. Here
Herod<http://en.wikipedia.org/wiki/Herod_the_Great> built
a gymnasium <http://en.wikipedia.org/wiki/Gymnasium_(ancient_Greece)>, and
here the Jews met Petronius, sent to set up statues of the emperor in the
Temple <http://en.wikipedia.org/wiki/Temple>, and persuaded him to turn
back. St Paul <http://en.wikipedia.org/wiki/Saint_Paul> spent a day in
Ptolemais (Acts 21:7). A Roman
colonia<http://en.wikipedia.org/wiki/Colonia_(Roman)> was
established at the city, Colonia Claudii Cæsaris.[*citation
needed<http://en.wikipedia.org/wiki/Wikipedia:Citation_needed>
*]After the permanent division of the Roman
Empire<http://en.wikipedia.org/wiki/Roman_Empire> in
395 AD, Akko was administered by the Eastern (later Byzantine) Empire.


In summary the EY of Ezra and Nechemia was limited to the environs of
Jerusalem and there would be no reason for them to give kedushat ha-aretz
until acco but not strips around it, to include up to Ahkelon and to
purposely leave out Bet Shean for the poor Jews in the neighborhood. These
were all events that occurred many years later mainly during the
Chashmanoim wars against the neighboring countries and the expansion of EY
especially under Yannai.

size of EY

Eli Turkel — 2012-05-25T08:21:47

see the very bottom of
http://en.wikipedia.org/wiki/Hasmonean_dynasty

for the size of EY from Yehada HaMaccabe through Hyrcanus II. Note how
small it is in the early years

When is exaggeration proper and improper?

2012-05-24T19:41:30

I don't read Areivim, nor did I attend the Asifa, but the context of this statement doesn't really matter too much. But it is a good opening to a question which has long bothered me. Namely: Do Chazal or Poskim discuss when guzma is appropriate, and when it is not?

Are they at all worried about people who will take their words too seriously? For example, if a recognized gadol attempts to dramatize how awful a certain act is, he might say that it is Yehareg v'Al Yaavor. My fear is that there may be some people who will take that as a psak halacha -- after all, he said it, right? -- and might actually allow themselves to die rather than do that terrible thing. Alternatively, the person might succumb to temptation, and then suffer much worse guilt pangs than are actually appropriate.

I have always been something of a literalist, and when I hear people saying things which are clear exaggerations, they tend to lose credibility in my eyes. But as I have matured, I have come to understand that guzma CAN be a legitimate rhetorical device, not unlike poetry, where the speaker can expect the audience (or most of the audience) to interpret the speech properly.

Where is that line between truth and guzma? Once it gets blurred, to what extent can people be held responsible for their disbelief? If I am told, "The rabbi said that, but he did not really expect us to go that far," what will prevent me from applying it to *other* things that the rabbi said? And pretty soon, I might sincerely believe that Jewish "law" is not binding on all Jews, but only on the "target audience".

The sticking point, in my mind, is where to draw the line. I'd love to know whether -- and to what extent -- public speakers wrestle with this as they prepare their speeches.

____________________________________________________________
53 Year Old Mom Looks 33
The Stunning Results of Her Wrinkle Trick Has Botox Doctors Worried
http://thirdpartyoffers.juno.com/TGL3131/4fbe8f1d3612b16ac525st02vuc
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

What's special about shevet Shimon?

2012-05-24T18:39:51

In Bamidbar, we get the count of all the tribes. The language for all 12 is 
identical: "tolodosam, l'mishpchosam, l'vays avosam b'mispar..." except for 
Shimon: " "tolodosam, l'mishpchosam, l'vays avosam PECUDAYV b'mispar..." (1:22) 
What's special about Shimon? 

The tribe of Shimon was the only tribe according to Rashi that did not receive a curse.
Hence, Pecudav (ITS numbers) did not receive a curse.  [That was what was special
about Shimon].

_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

Torah Pre-Sinai

2012-05-24T18:10:50

I have never received a satisfactory answer to the following question:
We are taught that the Ovos amongst others observed Torah.
Obviously the sheva mitzvos b'nei Noach they observed but how did
they know about the chukim and korbonos, as well as tzitzis, mezuzah,
tefillin, etc. etc. etc.?
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

yisachar zevulun

2012-05-24T16:45:13

http://www.baishavaad.com/sefira/5772/yissochor-zevulun-optimized.pdf 

interesting  number  6 ----   need  a high level learner .....
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

Strengthening Our Belief in Hashem and His Beautiful Torah

Micha Berger — 2012-05-24T15:19:07

 From R' Chaim Jachter's "Halacha Files", from the weekly Kol Torah
published by the Torah Academy of Bergen County
<http://www.koltorah.org/ravj/13-31%20Truth%20of%20Hashem%20and%20Torah.htm>.
Attached in full.

(H/T R' Moshe Snow, who is RCJ's chavrusah, and was my son Zack's rebbe
at JEC-RTMA (the HS named for REMT's father) for much of this past year.)

Tir'u baTov!
-Micha

Strengthening Our Belief in Hashem and His Beautiful Torah
by Rabbi Chaim Jachter

Introduction

It is worthwhile to occasionally explore the foundations of our beliefs
and lives. Thus, I wish to share with readers of Kol Torah why I am
completely convinced of the truth of Hashem and His Holy Torah. I wish to
present five approaches that I have found exceedingly convincing. I wish
to follow the Rambam's example from the introduction to his commentary
to Pirkei Avot (called the Shemonah Perakim) and clarify that some of
the ideas I will present come from outside our Tradition. The Rambam
urges us in this context "to accept the Truth whatever its source."

Introduction

It is important to clarify that I do not seek to "prove" Hashem's
existence, because as modern philosophers have noted, this is not a
productive exercise. Rav Yosef Dov Soloveitchik in his classic essay The
Lonely Man of Faith cites Soren Kierkegaard's (a major mid-nineteenth
century religious philosopher) reaction when hearing that the medieval
philosopher Anselm of Canterbury engaged in prayer an entire evening
beseeching God to help him formulate his celebrated Ontological Proof of
God's Existence. Kierkegaard, in turn, asked, does a bride in the embrace
of her beloved bridegroom require proof of his existence? Kierkegaard
argues that Anselm's intense prayer constituted a more authentic "proof"
of God than the Ontological Proof.

Moreover, modern philosophers (such as Descartes and Kant) have
demonstrated that one can "prove" very little, if anything. Descartes
notes that one cannot prove that other people exist, as perhaps it is
merely an evil demon that is painting a false image on one's brain to
fool one into thinking that others exist. Despite the inability to prove
the existence of others, I nevertheless am one hundred percent convinced
of the existence of others. Similarly, I am thoroughly convinced of the
Truth of Hashem and His Torah.

Rav Elchanan Wasserman -- The Argument from Design

Rav Elchanan Wasserman (in his Kovetz Maamarim) argues that it is
obvious that there is a God from the fact that we see order in this
world. Common sense teaches that this is impossible for this to happen by
itself and thus it is obvious that the world has a Creator. Philosophers
have traditionally referred to this type of proof as the argument from
design. Many earlier Jewish philosophers such as Rabbeinu Bachya espoused
this argument for Hashem's existence.

Rav Elchanan takes this argument one step further arguing that it is
also obvious that the Creator would provide a manual on how to function
in the world He created. We may draw an analogy to a car manufacturer
who provides a manual on how to operate the car he has created. So too,
argues Rav Elchanan, common sense dictates that Hashem provided a manual,
namely the Torah, for humans to know how to act.

Ramban and Kuzari -- Mesorah

For the Ramban (commentary to Shemot 13:16) and the Kuzari the most
persuasive argument for faith in Torah is Tradition. As the Kuzari notes,
the miracles associated with great events in Jewish history, Yetziat
Mitzrayim and Maamad Har Sinai, were witnessed by millions of people who
passed this information to their descendants year after year at their
Seders. This is unlike the miracles claimed by other religions that are
described as having occurred before a very limited number of people.

One might argue that Bnei Yisrael accepted the Torah because they
were a docile and gullible people who accepted anything and everything
that Moshe Rabbeinu told them, because of his seductive and persuasive
oratory. However, this is hardly true as Bnei Yisrael regrettably were
constantly bickering and disobedient to Moshe Rabbeinu. Moreover, Moshe
Rabbeinu was a very poor speaker. Virtually the only time we were unified
was at Har Sinai (see Rashi Shemot 19:1). The reason we united at Sinai
was that the authenticity of the Har Sinai experience was profoundly
compelling and unquestionably persuasive.

Similarly, we find in every generation that observant Jews are not
passive and gullible people who are accepting of everything. Every
significant Talmudic and Halachik issue is carefully examined and great
experts and laypeople vigorously and rigorously analyze every new and
old opinion. Yet observant Jews agree upon core values and beliefs such
as the divine authorship of the torah. The Rambam (Hilchot Mamrim 1:3)
indicates that if there is no dispute regarding a particular law then this
law must originate as a tradition from Sinai. Examples of such laws are
the Halacha that our Tefillin must be colored black and that our Mezuzot
contain only the two Parshiot of Shema and Vihaya Im Shamoa. I have often
surmised that these matters must be of heavenly origin; otherwise, we
would be fighting rigorously about these laws in the manner we do about
so many other Halachot.

Incidentally, it seems that this is the reason why the Sefer HaChinuch
(21) rules that women are obligated in the Mitzvah of Sippur Yetziat
Mitzrayim (recounting the story of our Exodus from Egypt) even though it
is a time-bound positive Mitzvah from which women are normally excused
(see the Minchat Chinuch's criticism of the chinuch's ruling. The
essence of Sippur Yetziat Mitzrayim is the transmittal of faith from
one generation to another by recounting and authenticating the Exodus
story. Women are thus certainly included in this Mitzvah. This also
explains why grandparents play such an important role to in Sippur
Yetziat Mitzrayim (see Shemot 10:2 and the comments of the Oznayim
LaTorah ad. loc.). Josh Strobel of TABC uses a similar argument to
explain the Ramban's opinion that women are obligated to count the Omer
(see my Bikkurei Sukkah section 60).

The Argument from Jewish History -- The Aruch Hashulchan

The Aruch Hashulchan (Orach Chaim 1:10) wrote (in 1903):

"There is no greater sign and proof than our survival of nearly two
thousand years of Exile. The only reason for our survival is because of
Hashem's Hashgacha (divine providence) that is not removed from us even
for a moment like a father who watches over his only child and chastises
him for the latter's benefit."

Indeed, one who ponders the wonders of Jewish history realizes that
logically we should have disappeared long ago. Our survival attests to
the fact that Hashem watches over His special people. Indeed, the stories
of Am Yisrael's close encounters with extinction in the Tanach (such as
the infertility of Avraham Avinu and Sarah Imeinu as well as Yitzchak
Avinu and Rivkah Imeinu, the Exodus from Mitzrayim and the parting of
the Yam Suf, and being saved from Haman) have been repeated in our time.

The Jewish People seemed to have been lost and finished as a nation after
World War II. Yet we managed to establish Medinat Yisrael in 1948 despite
overwhelming odds. Rav Yehuda Amital (Rosh Yeshiva of Yeshivat Har Etzion)
has often commented that some future historians will likely cast grave
doubts on the authenticity of the story of a downtrodden people, who lost
a third of its people within six years, who, three years later, managed to
reestablish its homeland in an extremely hostile environment by throwing
seltzer bottles from planes and firing fake cannons (such as the Davidka).

In America, as well as Israel, sociologists in the 1950's predicted
that Orthodox Judaism would soon disappear. Look Magazine in the 1950's
ran a famous cover story entitled "The Vanishing Orthodox Jew." Baruch
Hashem, at this point, there are (Bli Ayin Hara) approximately one
million Orthodox Jews in this country (including Chareidi and Modern
Orthodox Jews) and the once popular Look Magazine has vanished. Moreover,
Orthodox Jewry is the only group of Jews that is, with Hashem's help,
increasing in numbers.

Interestingly, Akiva Weiss of TABC has suggested (also see Rav
Soloveitchik's Kol Dodi Dofeik) that the reason that this generation is
the one that Hashem has decided to create Medinat Yisrael, is that this
was necessary to facilitate the continuation of our faith in Torah after
the Holocaust. Indeed, Rav Soloveitchik recalled that when he traveled
from Boston to New York to give Shiur at Yeshiva University during the
Second World War, he constantly encountered missionaries who argued
that the Holocaust was "proof" that Hashem had abandoned the Jewish
People. The establishment of Medinat Yisrael undermined this argument
that was used against us.

Rav Soloveitchik -- The Argument from Halacha

Rav Soloveitchik writes in his classic essay, The Ish Halacha, that the
Halacha is the most compelling proof for the truth of Torah. I understand
this to mean that the scholar (or student guided by a competent teacher)
who plumbs the depths of the Halachic system will be overwhelmed with
its beauty and majesty to the point that he is left with no other option
than to accept the divine origin of this system. It also might mean that
one who spends a lifetime dedicated to abiding by the Halachic system
will conclude that it is indeed the finest prescription for leading a
fulfilling and content life. He will also comprehend why a recurring
theme in Sefer Devarim that the Torah's rules are "Litov Lach," serve
our best interest.

Another meaning of Rav Soloveitchik's assertion appears to be the
incredible enterprise of applying the ancient Halacha to the contemporary
situation. The world in general and the Jewish People specifically in
the last hundred years have undergone a dramatic and unprecedented degree
of change in all area ranging from technology to sociology and political
reality. Nonetheless, Poskim have readily applied the venerated concepts
of the Gemara to modern circumstances. Amazingly, Poskim find a precedent
in the Gemara for virtually every new phenomenon that emerges in society.

For example, precedents exist in the Gemara for electricity (see Sanhedrin
77), in vitro fertilization (see Chullin 70), and Jews who deviate from
Halacha who are psychologically unable to grasp their error (Sanhedrin
26). A perusal of every issue of the Israeli Torah journal Techumin
demonstrates the ability of Halacha to be applied to the contemporary
situation in Medinat Yisrael despite the fact that we had not enjoyed
political independence for nearly two thousand years.

Similarly, it is profoundly inspirational to study Tanach using the
methodologies of the teachers at Yeshivat Har Etzion's Herzog College,
such as Rav Yoel Bin Nun and Rav Elchanan Samet. They have used the
sophisticated tools of modern literary analysis that Bible critics use
to denigrate Torah, to actually provide stunningly profound insights
into Tanach and Chazal. A perusal of every issue of Megadim contains
breathtaking new insights into our holy Torah and Chazal. Indeed, Rav
Mordechai Breuer observes (in an essay published in Herzog College's
Esther Hee Haddassa p. 66) that just as the pole that Haman wished to
hang Mordechai upon was used to hang Haman, the methodologies that Bible
critics wish to use to disparage the Torah are used to bring glory to
Torah and Chazal.

Rambam on Ahavat Hashem

The Rambam (Hilchot Yesodei HaTorah 2:2) writes that an appreciation of
nature can draw one close to Hashem and love Him (Ahavat Hashem) and
stand in awe of Him (Yirat Hashem). In our generation we are given an
even greater opportunity to draw close to Hashem due to the magnificent
scientific discoveries of the last hundred years. One who contemplates
the magnificence even of the tiny e-Coli and certainly the intricacies
of the human eye has the ability to profoundly enrich his Yirat Hashem
and Ahavat Hashem.

Rav Yoel Bin Nun on Megillat Esther

One may wonder why so many intelligent people are not convinced of the
truth of Hashem and Torah. Rav Elchanan Wasserman (Kovetz Maamarim)
ascribes such lack of belief to people's wish to justify engaging in
inappropriate activities. He cites as proof the Pasuk in Tehillim (14:1)
that states "a degenerate states in his heart that there is no God."

Another explanation for this phenomenon emerges from an understanding
of the methodology of Megillat Esther as explained by Rav Yoel Bin Nun
(in an essay published in Herzog College's Esther Hee Hadassah). Rav Yoel
notes that the Megillat Esther at first glance seems quite secular. For
example, it contains no mention of God and even seems to deliberately
omit mentioning Hashem's name (see, for example, Esther 4:14-16). Rav
Yoel explains that one has to look behind the superficial presentation
of events in Megillat Esther to discover Hashem, such as why Esther
among all the beautiful women of the Persian Empire was chosen as queen,
why Mordechai foiled a plot to kill Achashveirosh, and why Achashveirosh
was sleepless and reading about Mordechai's actions the night that Haman
came to ask permission to execute Mordechai.

Similarly, the world functions today as it is depicted in Megillat
Esther. Hashem has placed a secular veneer upon the world and we must
use our common sense to peel back this secular layer in order to be able
to find Hashem. Those who do not believe in Hashem and his Torah have
not exercised their common sense and see beyond the secular surface of
our world.

Conclusion

Bertrand Russell (a British philosopher and mathematician who was a
foremost proponent of atheism in the early twentieth century) once was
asked what he will respond if after he dies he meets God and He will judge
him for his lack of belief. Russell responded that he would ask God,
why did You not provide sufficient evidence of Your existence. Hashem
might respond, why didn't you exercise your common sense and look beyond
the secular surface of the world, and see the overwhelming evidence of
My existence and of My Holy Torah.
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

Source needed

2012-05-23T16:34:09

What is the source of the minhag to read a shtar hatanaim on Shavous
morning?

_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

What's special about shevet Shimon?

2012-05-23T15:23:54

In Bamidbar, we get the count of all the tribes. The language for all 12 is 
identical: "tolodosam, l'mishpchosam, l'vays avosam b'mispar..." except for 
Shimon: " "tolodosam, l'mishpchosam, l'vays avosam PECUDAYV b'mispar..." (1:22) 

What's special about Shimon? 
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

Kamatz

2012-05-23T01:13:56

How American Ashkenazim prononce kamatz.
- Do they pronouce a kamatz the same way that I (Israeli) promounce Cholam?
- If so, will they pronounce Kamatz Katan and Kamatz gadol the same way?
 
Thanks
 
galsaba_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

why???

Harvey Benton — 2012-05-13T21:30:36

a. par helem davar???
why would Hashem make a whole Eida {of the best} talmidei chachamim
forget something???

b. was anyone "wrongly convicted as far as we know, because of a
"forgotten law???

hb
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

YU prenup

2012-05-22T16:36:23

http://download.yutorah.org/2012/1053/Shavuot_To-Go_-_5772_prenup.pdf

the YU    rabbonim sign onto  idea  of  prenup....
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

L?shem Yichud

Joel Schnur — 2012-05-22T16:36:58

For summary of this polemic see: Bleich J.D. Bircas Hachammah 3rd ed 2009,
pp144-149 where he basically states that the Chassidim say it, the Misnagdim
don't.

 

The Gra held that a bracha was pronounced with Hashem Elokainu always being
said together WITHOUT  a pause and this was the equivalent of L'shem Yichud

 

 

___________________________

Joel Schnur

Senior VP

Government Affairs/Public Relations

Schnur Associates, Inc.

1350 Avenue of the Americas

Suite 1200

New York, NY 10019

 

Tel. 212-489-0600 x204

Fax. 212-489-0203 

 <mailto:joel< at >schnurassociates.com> joel< at >schnurassociates.com 

 <http://www.schnurassociates.com/> www.schnurassociates.com 

 

_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

Yerushalayim Banerot

Simon Montagu — 2012-05-22T15:50:55

My brother-in-law said the following at a simcha yesterday evening:
Zephania 1:12 says "ahapes et Yerushalaim banerot", and the gematria
of "nerot" is equal to the number of times in which Jerusalem is
mentioned in the Bible.

A cute vort if you like that kind of thing, and I am probably spoiling
it by checking up, but it doesn't seem to fit the facts.

The gematria of "nerot" is 656

Even Shoshan's concordance gives "Yerushalaim" 641 times and
"Yerushlem" in the Aramaic sections 26 times for a total of 667.

BDB gives 644 and 25 for a total of 669.

"egrep -o ixeyli*[mn] | wc -l" in a text file that I downloaded years
ago from the Hebrew U with all of Tanach in "hebrew oldcode" (does
anybody else remember that?) also gives 669.

Googling I found a couple of sites that say that Jerusalem is
mentioned 656 times, with or without the gematria, but no more
details.

Does anybody have more info, especially some kvetch to make the
gematria fit the total?
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

7000) +-

Harvey Benton — 2012-05-22T06:34:30

oznas ben keniel (?) came up with
halachat after Moshe rabeinu
passed away.....my question is, 
what percentage of halachot were
actually lost, that he had to recover
(  eg, there were no toldos, rabannans
(decrees) shitas or various sorts etc, 
it seems that though he recovered many]
in actual; number, how many in actual
percentage at that time???  
hb_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

L?shem Yichud

David Wacholder — 2012-05-22T06:05:07

   1.
      1. Humbly, let me suggest that God's connection with us is the basic
                  mechanism of Torah and Mitzvoth. Active "Chai"
meaning going both ways and
                  reacting is the key  description of God.
                  2. The active and repeated even continuous intercession
                  by Hashem is the basis of Tefila. It is the
Connection with God as an
                  ongoing "unit/gestalt/dyad" that is basic Judaism.
hashem's intercession
                  is the basis for the Relationship.
                  3. Locate the epicenter! Look in Jewish history, for the
                  very basis and bedrock foundation words. Build the
Tower of Judaism on the
                  following Pasuk. Here is where the Connection is
most expressed. Here is a
                  transcendental expression of the powerful connection
Am Yisrael has with
                   Hashem:
                  4. UKVOD HASHEM MALEH ES HAMISHKAN.
                  5. God's Glory filled the Mishkan.
                  6. ===The great majority of Jews cared that The Glory of
                  HVHY should fill the Mishkan - specifically the
Divine Fire should consume
                  the Korbon in the Dedication of the Mishkan; Eliyahu
demonstrated that the
                  Divine Fire ate the sacrifices on Har Hakarmel.
                  7. It showed - that Hashem cares and is deeply involved
                  in caring for his people.
                  8. Just like a new-born does not question why his
                  mother's Yichus - -  the mother is there, the mother
is the entire world.
                  Only a grown up  adult and independent being,
suddenly realizes that "my
                  parents are unique and special individuals". That is
a weak metaphor I
                  admit. .
                  9. The Child has one question - is my mother here? If I
                  call will she come? Who will feed me?
                  10. They will never arrive at anything near Rav Saadya's
                  problems, much less their solutions.  They are well
into REM sleep in the
                  Table of Contents. Only the Rambam's dearest
students are still avidly
                  listening to Part 3 Chapter 51..7 of the Moreh. Only
there does the Rambam
                  allow picturing the One.
                  11. Rashi's Ehkeh - is that I care and will be there for
                  you again and again.  Rashbam's idea of Hashem is
one - based on what it
                  says in Rashbam al hatorah - means he focuses on us
with complete
                  dedication.  We need not look for any other Power or
SuperPower to save us.

                  12. A Non-Covenantal - also located outside the borders
                  called Eretz Hakodesh - not growing crops in Eretz
Hakodesh - that
                  "non-covenantalist" can with good conscience expect
help from Other Powers
                   besides the One.
                  13. For a Jew - a Ben Bris - that would be Treason -
                  Stoning doesn't begin to fit the crime.
                  14. In the teeth of the inquisition, Rashba moderated a
                  bit.
                  15. Rashba in Chidushim al Hahagados is but  a thin
                  little section in the Blue set of Rashba from Mosad
Harav Kook.  Likely it
                  was one of the most widely copied and read works  in
the Sephardic world.
                  To explain the idea of the Jews prior to Yetziat
Mitzrayim. The RASHB"A  -
                  apologetically advances that line of thought. What
is betrayal and treason
                  for the High Officers of teh Palace - is not a venal
act when performed by
                  the guards in a far off outpost. They are not the
Ro'ei Pnei hamelech - the
                  intimates of the Palace.

   1.
               2. RSG saw the One as identical or similar to the Perfect.
               Being of philosophical ideas.
               3. Some interpreted RSG as believing that the Oneness is a
               Perfect Being. The Perfect One - indescribably perfect
and One - was also
               isolated - He was so perfect in fact that He created a
liaison, called
               Kavod or Kvod HVYH.  The One remains immutable and
unapproachable. Any
               tzimtum comes by his command to the createe called
"Kavod". This nivra, the
               real Step-Down Unit, is on the Throne as described in
Maaseh Merkava. Kavod
               Nivra was able to connect with the material world. This
allows the  Great
               Oneness to remain Ideal. Admittedly, this is an
over-simplification, but
               quite a popular one.
               4. ==The idea that the Jew is commanded to mend Hashem's
               broken Unity - again I over-simplify lest I flutter
away and The Creation
               called Man has the power to reverse engineer Hashem's
Oneness - and talk
               casually about it - is much more of a "Mahapchani"
doctrine than we give it
               credit for. We hide behind the Great Rabbis of old -
who did run a Repair
               Shop. \
               5. The Chasidei Ashkenaz - specifically Rav Yehudah Chasid
               as explained by Rokei'ach - claimed they discovered RSG
and now became
               devoted followers. Baalei Teshuvah Saadayanites.
               6. Until further notice - Saadyanites - or whatever the
               moniker - say Hashem Echad hashem is unreachable. It is
not comprehensible
               in material terms.
               7. So why and how is it uniquely Jewish? Only the Jews
               really believe it and live by it.
               8. The simpler meaning of that is that the One is above our
               ability to affect Him.
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

Spending Maser Money on a Retreat

Rich, Joel — 2012-05-21T18:50:56

 
Any idea why this would be eligible for maser money? (perhaps net profit
over cost which is used to fund other programs? Net difference in cost
from a private getaway in a similar location?)
 
KT 
Joel Rich
_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org

Insights Into Shavuous

Prof. Levine — 2012-05-20T15:55:14

RSRH's essay Sivan I at 
http://www.stevens.edu/golem/llevine/rsrh/sivan_1.pdf  gives many 
interesting insights into the nature of what the Judaism and the 
Torah are.  Given that Shavuous will soon be here, you many want to read it.

_______________________________________________
Avodah mailing list
Avodah< at >lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org