| T.R | Title | User | Personal
Name | Date | Lines |
|---|
| 1443.1 | Ask The Rabbi | TAV02::JEREMY | | Sun Dec 25 1994 11:50 | 143 |
| Ask The Rabbi
December 24, 1994 Issue #48
===========================================================================
This issue is dedicated in the memory of
Rebitzin Esther Golda Nusbaum O.B.M. on the Shloshim
===========================================================================
This edition contains:
1. Naming the Kids
2. Readers Write: Follow-up on the Lottery...
===========================================================================
Jeremy Ottenstein <[email protected]> asked:
>I have noticed that while Ashkenazim name their children after animals,
>Sephardim do not. Is this just a coincidence or is there some kind of
>Halachic disagreement between the two groups?
[email protected], wrote:
>Why is it that Sephardim will name their children after living people but
>Ashkenazim do not?
* * * * * * * * * * *
Dear Jeremy & UTILAUDIT,
First, some background about names. Names are labels we use to convey the
essence of something. The first place we find the procedure of giving a
name is when Adam names the animals, and then names Chava. The difference
between this naming of animals and the naming of people is that animal
names describe the species but not the individual, whereas people names
describe only the individual. The Talmud tells us that the name given to a
person can affect his character, and we are therefore careful to give our
children names that will affect them positively. The Talmud also explains
the verse in Proverbs "The remembrance of a tzaddik is a blessing, and the
name of the wicked should rot" to mean that one should not name a child
after a wicked person. Another aspect of the significance of names was
told to me by Rabbi Moshe Shapiro, shlita, that when a child is named after
someone, the child "continues in the footsteps" of the first person, in
order to complete their original task.
Now, on to your questions. After investigating this subject, I agree with
your distinction about animal names. Ashkenazim do, in fact, often name
their children after animals, while Sephardim do not. One phenomenon that
I encountered in my research is that when Rabbi Yosef Karo (a noted
Sephardic Posek) lists the spelling of names for the purpose of writing a
Get, none of the names are "animal names;" yet when the Rama (a noted
Ashkenazic Posek) lists names for the same purpose he includes many names
of animals. I asked Rabbi Chaim Pinchas Scheinberg, shlita, "Why would one
group choose names of animals and another would not?" He told me that
really neither group is naming their offspring for animals. since we are
careful about "contaminating" our children with the tumah (impure spiritual
effect) of non-Kosher animals. So why do Ashkenazim seemingly name
children after animals? The answer is that when they name the children
they are not naming them after the animals per se, but are recalling the
qualities of the great people of early generations who are exemplified by
those positive animal traits. When someone is named "Aryeh" (Leo, or
Leonard) the trait of Yehudah is being evoked, a "lion-like" -- "royal"
"king of the beasts." With the name of "Zev" (Wolf) we are recalling
Binyamin, whose character was "wolf-like" -- "a mighty and fearless
warrior". The animals are mere symbols of very human qualities. "Yehuda
ben Teima said: Be as fearless as a leopard, as light as an Eagle, as
fast as a deer and as powerful as a lion; to do the will of your Father in
Heaven."
The reason that Sephardic Jews name children after a living relative is in
order to honor the one after whom the baby is named. Ashkenazim do not
name their children after living relatives, because although it would be a
bestowal of great honor, it would be considered an ayin hara ("evil --
eye") for the living relative -- i.e., naming the child after someone,
might bring on that person's early demise. I asked Rav Scheinberg shlita
if it would make a difference if the relative said that they are not
concerned about the ayin hara. He said that even if they said that they
are not concerned, we wouldn't do it because our assumption is that deep
down they probably do really care.
Since we are on the topic of names I have a riddle for you:
"The names of TWO sets of Grandfather - Grandson are mentioned in the
weekday Shemoneh Esrei. Who are they?
(Answer next week)
Sources
o Bereishit 2:20, 3:20.
o Tractate Berachot 7b.
o Tractate Yoma 38b.
o Pirkei Avot 5:23.
o Shulchan Aruch, Even Haezer 229.
===========================================================================
Will Shulman had the following comments regarding last week's issue on The
Lottery:
My Rav in Maryland told a story about the Chafetz Chaim zt''l. "A man once
asked the Chafetz Chaim for a bracha on a lottery ticket; the Chafetz Chaim
refused. `But you give brachot when people gamble on stocks, why not when
they gamble on lotteries?' the man asked. The Chafetz Chaim answered that
he gave brachot on stock certificates because if the stock went up, no one
would lose money. But if he were to give a bracha for a lottery ticket, he
would also be giving a klala (curse) to everyone else!"
My Rav ended by saying that while the lottery is not against Halacha, the
Gedolim of Israel do not play it.
===========================================================================
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J L Exchange Jerusalem 91180, Israel
J J L E Tel: 02-810315 Fax: 02-812890
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===========================================================================
Written and Compiled by Rabbi Yehoshua Karsh, Rabbi Benzion Bamberger,
and various other Rabbis at Ohr Somayach Institutions, Tanenbaum College,
Jerusalem, Israel.
Production Editor: Rabbi Moshe Newman
Production Design: Lev Seltzer
===========================================================================
(C) 1994 Ohr Somayach International - All rights reserved.
This publication may be distributed to another person intact without prior
permission. We also encourage you to include this material in other
publications, such as synagogue newsletters. However, we ask that you
contact us beforehand for permission, and then send us a sample of an
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|
| 1443.2 | Ask The Rabbi - #50 | TAV02::JEREMY | | Sun Jan 08 1995 11:00 | 132 |
|
Ask The Rabbi - #50
January 7, 1995
===========================================================================
This edition contains:
1. Two Worlds -- Which is Better?
2. Answers to Last Week's Riddle (4 names in Amidah).
===========================================================================
Susan from Seattle wrote:
>Why is it that we mourn when someone dies, aren't they going to a better
>place? Shouldn't we be happy for them?
* * * * * * * * * *
Dear Susan,
Your question highlights the paradox of how we experience the death of a
loved one: Should we "be happy for them" as you say, or should we grieve
deeply?
First of all, it is correct to mourn when someone dies. The Shulchan Aruch
states "It is a great mitzvah to eulogize the dead in the proper way. The
mitzvah is to raise one's voice and say those things that will break
people's hearts to induce crying and to recall the praise of the one who
has passed on."
The Talmud cautions, however, that this crying should not go on endlessly:
"There are 3 days for crying, 7 for eulogizing, and 30 days without
laundering and haircuts. Eventually, though, it must stop. `Don't be more
merciful than G-d.'" This implies that there is a need to mourn, but with
limitation -- that there is a reason to cry, but not forever.
On the other hand, it is also true that the deceased go on to a better
place. We are taught that "This world is [but] a passageway to the next
world" -- the World to Come.
There are many reasons why we grieve when someone has passed away. One
reason is that we cry for our own loss. We feel a genuine pain when losing
someone close. People cry because they feel lost without the loved one, or
out of empathy for the pain that the orphans and widow(er) suffer.
Another reason for our grief is that the we are sad for the deceased's lost
opportunities for accomplishment in this world. There is an advantage to
this world over the next. In this world we show that we are worthy of
receiving reward in the "next" world. This is a reason for us to desire to
live in a world of hardship and lies rather than to rush off to the World -
- to -- Come. The Vilna Gaon is noted for saying "Look at what can be
accomplished in this world! For a few pennies you can buy a pair of
tzitzit and fulfill a mitzvah. In the World -- to -- Come, no amount of
money can buy you a mitzvah." For this reason people tuck in their tzitzit
when entering a cemetery in order not to be inconsiderate of the feelings
of the deceased (lo'eg l'rash).
Rabbi Yehuda Halevi points out that the Torah does not encourage us to
belittle this life, and long for life after death. Quite the opposite!
The Torah makes it clear that we can enjoy the splendor of a deep and
mystical connection with G -- d while here on earth. Through prophecy and
the like we enter the spiritual realm while still part of this world.
While we are in this world, we are this-world centered, and are finally
taken to the next world against our will.
Several years ago I asked Rabbi Michel Twerski of Milwaukee why we allow
the Yamim Tovim (Festivals) to bring an early end to the shiva mourning
period. The law is that if a major Festival occurs during the shiva, that
ends the shiva. He answered that there are three advantages to the mourner
from the shiva: He relieves his anger at Hashem for causing this loss, he
deals with denial of the event of his loved one's death, and he relieves
the guilt he feels at being alive while the other is not. The Yamim Tovim
directly deal with the anger and the guilt. When you properly celebrate
the Yom Tov you see the "big picture" and the Divine providence in
everything that happens. After that, how can you be angry or feel guilt?
"Denial" is important, but without the other two factors of "anger" and
"guilt" it is not enough of a reason to allow us to continue the shiva and
once again withdraw from the dynamics of everyday life. Our lives were
given to us to be lived to the fullest.
Sources:
o Shulchan Aruch -- Yoreh Deah 344:1.
o Pirkei Avos -- 4:21.
o Talmud -- Moed Katan, 27b.
o Rabbi Yehuda Halevi -- The Kuzari, 1:109.
===========================================================================
Last Week we posed the following riddle (submitted by one of our readers):
"There are four names listed consecutively in the morning Shmoneh Esrei
with only one vav (instead of 3) separating them. What are they?"
The answer we expected was [in Sim Shalom]: "Sim Shalom Tova u'Vracha
[Bracha] -- I know someone named Sim (and it's not Sy Syms).
However, the person who sent us the riddle actually meant that "all of the
names are separated with a vav," and intended an answer that is also in Sim
Shalom but further on: Bracha v'Rachamim v'Chaim v'Shalom."
Haim Roman of Jerusalem College of Technology E-mailed us an unexpected and
brilliant answer: "In the Bircat Avot [first bracha of the Shmoneh Esrei]
-- HaE-l HaGadol HaGibor v'HaNora" which are four of the [descriptive]
Names of Hashem.
Look for a new riddle next week!
===========================================================================
This publication is available via FAX and REGULAR POST within Israel.
For information, please send E-Mail to [email protected]
or send a fax to 972-2-812890 with your name & fax number,
or write to the address below.
===========================================================================
Dedication opportunities are available for Ask the Rabbi.
Please contact us for details.
===========================================================================
Jewish L EEEEEEEE Prepared by Ohr Somayach Institutions
J L E 22 Shimon Hatzadik Street, POB 18103
J L Exchange Jerusalem 91180, Israel
J J L E Tel: 02-810315 Fax: 02-812890
JJJJ Learning EEEEEEEE Internet: [email protected]
===========================================================================
Written and Compiled by Rabbi Yehoshua Karsh, Rabbi Benzion Bamberger,
and various other Rabbis at Ohr Somayach Institutions, Tanenbaum College,
Jerusalem, Israel.
Production Editor: Rabbi Moshe Newman
Production Design: Lev Seltzer
===========================================================================
(C) 1994 Ohr Somayach International - All rights reserved.
This publication may be distributed to another person intact without prior
permission. We also encourage you to include this material in other
publications, such as synagogue newsletters. However, we ask that you
contact us beforehand for permission, and then send us a sample of an
issue.
|
| 1443.3 | Ask the Rabbi - # 51 | TAV02::JEREMY | | Mon Jan 16 1995 10:42 | 130 |
|
Ask The Rabbi...
January 14, 1995
Issue #51
===========================================================================
This edition contains:
1. What is an "Ayin Hara"?
2. A Bracha Riddle
===========================================================================
Sue Perstitous from Salem, Massachusetts asked:
>Dear Rabbi,
>
>After saying "Bli Ayin Hara" recently, I was wondering,
>"What is an Ayin Hara"?
* * * * * * * * * * * * * *
Dear Sue,
The belief in Ayin Hara is not a superstition but is well founded on
references from the earliest Jewish texts. Sarah "gives" Hagar an Ayin
Hara, causing her to miscarry her first pregnancy. Yaakov warns his sons
not to be seen together so as not to incur Ayin Hara. Another example is
King Saul's jealousy of the future King David who is credited with greater
military prowess and "gives" him an Ayin Hara.
The Talmud quotes Rabbi Yochanan as saying "I am a descendant of Yosef over
whom Ayin Hara had no control." The Talmud also says that fish represent a
form of life that is free of the influence of Ayin Hara. According to one
opinion of the Talmud, a first-born daughter prevents Ayin Hara from
affecting the family.
Ayin Hara also has Halachic ramifactions. The Talmud states that it is
forbidden to stand in a neighbor's field when the crops are fully grown.
Rashi explains that this is forbidden because of Ayin Hara.
Rabbi Eliyahu Dessler in a letter to his father asked "Where is the justice
in a system that causes people to suffer for the jealousies of others?"
Rabbi Dessler answered that what happens is the following: One person who
has what another person lacks is "careless" and lets the other person see
what he has. This causes pain to the other person, and his cry goes up to
the Heavenly court.
The lesson in all of this is that we must learn to be sensitive to others,
and not flaunt what we have. Many people yearn to have what others have,
and suffer real pain when they see others casually flaunt those things.
True, they shouldn't be jealous, but we cannot expect everyone to be a
Tzaddik. Divine justice demands retribution for causing this pain to
another person.
You mention that you say "Bli Ayin Hara" (literally "Without the Evil
Eye"). In Yiddish it is rendered as "Ken Ayin Hara." We say this as a
prayer to Hashem, so that if there are any silent cries going up to the
Heavenly court, He will not listen to them, and He will protect us from any
harm. There are other Ayin Hara "antidotes" such as tying red strings
around one's wrist, and the "Hamsa." ("Five-Fingers") Be careful not to
use any remedy or prevention unless it is commonly used by Jews, since some
practices are forms of witchcraft. The best protection is to behave
modestly and with a genuine concern for the feelings of others.
Sources:
o Bereshit 16:5, Rashi.
o Bereshit 42:5, Rashi.
o Shmuel 1,18:9.
o Tractate Berachot - 20a.
o Bava Batra, 141a.
o Bava Batra 2b.
o Rabbi Eliyahu Dessler - Michtav M'Eliyahu, vol. 3, pp.313-314; vol. 4,
pp.5-6.
===========================================================================
This Week's Riddle
Raphael Adams poses the following riddle:
Which four berachot are said exactly once every year?
Hint: "Al mikrah megilah" is incorrect because it is said at night and in
the morning. "Al achilat matzah" is said two nights in a row outside of
Israel.
Look for answer next week.
===========================================================================
Got a riddle for the Rabbi? If you have a Jewish riddle that you think
would be appropriate for "Ask The Rabbi," we'd like to see it! We hope to
share a few of them with our readers in future columns.
===========================================================================
MATAN TORAH got you mixed up?
Rabbi Gavriel Reuven and Ohr Somayach present
Rashi's explanation of the Chronology of the Giving of the Torah
The chain of events surrounding the giving of the Torah is very difficult
to follow, because, according to Rashi's understanding, the verses are not
arranged chronologically. This file lists the events in correct
chronological order so that you can easily understand how the Torah was
given to the Jewish People.
This file is available from the following sources:
o The Jerusalem1 Gopher under the heading "Religious Institutions"
and the sub-heading "Ohr Somayach"
o CompuServe Religion Forum, Judaism Library (3), filename TORAH.TXT
o Sent via E-Mail for those without access to one of the above.
Send your request to [email protected]. To speed
processing, set your subject to "SEND ME TORAH" and do not include
any other topics in your message.
===========================================================================
Dedication opportunities are available for Ask the Rabbi.
Please contact us for details.
===========================================================================
Jewish L EEEEEEEE Prepared by Ohr Somayach Institutions
J L E 22 Shimon Hatzadik Street, POB 18103
J L Exchange Jerusalem 91180, Israel
J J L E Tel: 02-810315 Fax: 02-812890
JJJJ Learning EEEEEEEE Internet: [email protected]
===========================================================================
Written and Compiled by Rabbi Yehoshua Karsh, Rabbi Benzion Bamberger,
and various other Rabbis at Ohr Somayach Institutions, Tanenbaum College,
Jerusalem, Israel.
Production Editor: Rabbi Moshe Newman
Production Design: Lev Seltzer
===========================================================================
(C) 1995 Ohr Somayach International - All rights reserved.
This publication may be distributed to another person intact without prior
permission. We also encourage you to include this material in other
publications, such as synagogue newsletters. However, we ask that you
contact us beforehand for permission, and then send us a sample of an
issue.
|
| 1443.4 | Ask The Rabbi... | TAV02::JEREMY | | Mon Jan 23 1995 09:46 | 146 |
|
Ask The Rabbi...
January 21, 1995
Issue #52
===========================================================================
This issue is sponsored in loving memory of Harry M. Iskowitz O.B.M.
by his children, grandchildren and great-grandchildren
===========================================================================
This edition contains:
1. Now You See It, & Now You Don't...Prestidigitation in Halacha
2. Bracha Riddle Answer
===========================================================================
Aba Kadabra from Orlando asked:
>Dear Rabbi,
>
>I recently hired a magician for my son's birthday party only to be told by
>a well-meaning friend that it's Halachically forbidden to do Magic.
>
>Is this true?
* * * * * * * * * * * * * * * * * *
Dear Aba,
First let's separate between two fundamentally different forms of Magic,
that of the "Occult" and that of the "Birthday Party." Any conjuring or
manipulation using occult practices is prohibited by the Torah and subject
to the death penalty.
Although seemingly innocuous, pure sleight-of-hand is also Biblically
prohibited. When listing forbidden practices associated with the seven
Cannanite nations, the Torah mentions "Me'onen." Our Sages explain that
"Me'onen" means "illusions performed by sleight-of-hand" (Achizat Einaim),
and is codified by the Shulchan Aruch as being prohibited. The problem
with sleight-of-hand seems to be that the magician leaves some people with
the impression that he has supernatural powers.
I asked Rabbi Chaim Pinchas Scheinberg, shlita, about magic tricks, and he
began by saying that this is not a simple issue, but that there is a way to
avoid any possible prohibition. The magician should:
o Show some people how he does one of his tricks. These people do not
have to be the actual participants at the birthday party. It is just to
make known publically that the "magic" tricks is sleight-of-hand.
o Tell each audience that all of the tricks are clever sleight-of-hand.
After following both of the above steps, the magician may perform the magic
show in the normal way. I remember the professional magicians Penn &
Teller did this during their Refrigerator Tour show on Broadway. They
demonstrated a "magic box trick" with see-thru boxes so the audience knew
how the "trick" was done. However, when David Copperfield "vanished" the
Statue of Liberty, I don't quite remember him stressing that his trick was
"clever slight-of-hand," which one must do to make the trick permissible.
Back to your birthday party. To add more "Yiddishkeit" to the show, the
entertainer might consider adding another item: Explain what "Abra
K'dabra" means. In fact, it is an Aramaic expression (the language of the
Talmud, which has its roots in Biblical Hebrew) and means:
"I will create (A'bra) as I speak (k'Dabra)."
Coincidence of coincidences a friend called me up to tell me the following
joke while I was writing this column: There was a magician that performed
on a cruise ship. However, every time he did one of the shows, the
captain's parrot would give away the tricks. As you could imagine, his
shows weren't doing well. During one cruise (it should not happen to us)
the ship hit an iceberg and sunk. The magician was one of the survivors.
While he was in the life raft, the parrot landed next to him. It stared at
him for several minutes, and finally said: "OK. I give up. Where did you
put the ship?"
Sources:
o Shemot - 22:17.
o Devarim - 18:10.
o Shulchan Aruch - Yoreh Deah 179:15.
o Maimonides - Book of Mitzvot, neg. 32.
===========================================================================
Last week we posed a Bracha Riddle:
"Which four Berachot are said exactly once every year?"
Jeremy L. Rose <[email protected]> from Communication Systems
Limited sent us the correct answers:
1. Seeing the first blossoms in the spring (OC 226:1, AS 228).
2. Bedikat chametz (said the night before Passover) (OC 432:1, AS 654).
3. The special bracha of "Nachem" during the Mincha Amida of Tisha B'Av
(OC 557:1, AS 240).
4. Lighting candles on erev Yom Kippur (OC 610:2, AS 296).
OC = Section in Shulchan Aruch, Orach Chaim
AS = Page # in The Complete ArtScroll Siddur where bracha appears
===========================================================================
Got a riddle for the Rabbi? If you have a Jewish riddle that you think
would be appropriate for "Ask The Rabbi," we'd like to see it! We hope to
share a few of them with our readers in future columns.
===========================================================================
MATAN TORAH got you mixed up?
Rabbi Gavriel Reuven and Ohr Somayach present
Rashi's explanation of the Chronology of the Giving of the Torah
The chain of events surrounding the giving of the Torah is very difficult
to follow, because, according to Rashi's understanding, the verses are not
arranged chronologically. This file lists the events in correct
chronological order so that you can easily understand how the Torah was
given to the Jewish People.
This file is available from the following sources:
o The Jerusalem1 Gopher under the heading "Religious Institutions"
and the sub-heading "Ohr Somayach"
o CompuServe Religion Forum, Judaism Library (3), filename TORAH.TXT
o Sent via E-Mail for those without access to one of the above.
Send your request to [email protected]. To speed
processing, set your subject to "SEND ME TORAH" and do not include
any other topics in your message.
===========================================================================
Dedication opportunities are available for Ask the Rabbi.
Please contact us for details.
===========================================================================
Jewish L EEEEEEEE Prepared by Ohr Somayach Institutions
J L E 22 Shimon Hatzadik Street, POB 18103
J L Exchange Jerusalem 91180, Israel
J J L E Tel: 02-810315 Fax: 02-812890
JJJJ Learning EEEEEEEE Internet: [email protected]
===========================================================================
Written and Compiled by Rabbi Yehoshua Karsh, Rabbi Benzion Bamberger,
and various other Rabbis at Ohr Somayach Institutions, Tanenbaum College,
Jerusalem, Israel.
Production Editor: Rabbi Moshe Newman
Production Design: Lev Seltzer
===========================================================================
(C) 1995 Ohr Somayach International - All rights reserved.
This publication may be distributed to another person intact without prior
permission. We also encourage you to include this material in other
publications, such as synagogue newsletters. However, we ask that you
contact us beforehand for permission, and then send us a sample of an
issue.
|
| 1443.5 | Ask The Rabbi... Issue #53 | TAV02::JEREMY | | Mon Jan 30 1995 13:18 | 138 |
| Ask The Rabbi...
January 28, 1995
Issue #53
===========================================================================
This issue is dedicated in the memory of
Rochel bas R' Avrohom Boruch HaLevi by her son, Jeremy Rose, of London
===========================================================================
This edition contains:
1. Baruch Atah Hashem...al Mitzvat Exercise???
2. Yet Another Riddle!
===========================================================================
Gary Boehr from Ossinning, NY wrote:
>Rabbi, please tell me if it is appropriate to say a blessing before
>exercising, such as a workout in a swimming pool. I understand that it is
>a mitzva to take good care of the body.
* * * * * * * * * *
Dear Gary,
You posed an excellent question. Exercise is certainly a mitzva when done
for health reasons. The Torah says "...guard your life very carefully..."
(Hishamer Lecha U'shmor Nafshecha Me'od)." This means a person should do
the utmost to preserve his health and prolong his life.
Maimonides states "It is a positive mitzva to remove any impediment that
might pose a danger to life, and to be extremely cautious in this regard."
In his Hilchot De'ot, Maimonides, who himself was a renowned physician,
recommends exercise for preventing illness and for promoting good health.
Now to your question: Why don't we make a bracha before exercising?
Since I'm Jewish, I'll answer your question with another question: What
about other mitzvot such as honoring parents, visiting the sick, giving
charity etc. -- why don't we make a bracha before performing these mitzvot?
For which mitzvot did our Sages institute brachot and for which did they
not?
There are various explanations given by Rabbinical authorities:
The Rashba lists ten categories of mitzvot for which our Sages did not
institute a bracha, one of which is as follows:
A mitzva that does not entail doing a particular deed.
Well, certainly maintaining good health does not entail any specific
action, such as exercising. Eating, sleeping, and looking both ways before
you cross the street also help. By quitting smoking and avoiding
overeating, you improve your health by not acting. Since promoting health
does not entail any particular act, it does not require a bracha.
The Ohr Zarua explains otherwise. He states that there are basically two
categories of mitzvot:
o Mitzvot performed only at certain times, such as tzitzit, tefilin, and
succah. These mitzvot, since they are not always available, bring a
person to a special sense of joy. Therefore, they require a bracha.
o Mitzvot which obligate a person at all times, such as believing in
Hashem, honoring parents, and visiting the sick. These mitzvot, since
they are always at hand and their performance thus naturally lacks the
same sense of joy, don't require a bracha.
Promoting good health would be included in this second category: It is an
ongoing mitzva from which a person is never absolved, and would not require
a bracha.
Keep exercising, then, realizing that you are doing a mitzva whose real
"bracha" is in promoting good health that will help you accomplish as much
as possible in this life.
Which reminds me of a joke: A guy complained to his friend, "My doctor put
me on such an exercise schedule! Every day, 50 push-ups, 100 sit-ups, and
then a 20 mile run! It's so exhausting I can hardly stand it!"
"Wow!" said his friend, "When did you start?"
"I start tomorrow."
Sources:
o Devarim - 4:9.
o Rambam -- Hilchot Rotze'ach U'shmirat Nefesh (11:4),
Hilchot De'ot (4:14-15).
o Rashba - Responsa, Orach Chaim #18.
o Ohr Zarua - Part 1, 140.
===========================================================================
This week's riddle!
Where in the prayers do you find four different, consecutive words that all
have the same root? (Hint: It's not said every day.) Answer next week...
Submitted by Mike Turniansky
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| 1443.6 | Torah: A Censorship Dilemma; Answer to Last Week's Riddle | TAV02::JEREMY | | Sun Feb 05 1995 10:59 | 149 |
| Ask The Rabbi...
February 4, 1995
Issue #54
===========================================================================
This edition contains:
Torah: A Censorship Dilemma
Answer to Last Week's Riddle
===========================================================================
Mrs. Goldman on CompuServe wrote,
>I recently purchased a Chumash, written in simple English specifically for
>children at the request of my five year old daughter, in order to read the
>Parsha with her every week. Though we know that everything in the Torah
>is Kadosh (holy), I am discovering that the text without the meforshim
>(commentaries) and an adult perspective is surprisingly unsuitable for a
>child: After Bereishis, one quickly encounters (on the surface) what we
>understand to be killing, lying, deception, punishments, and even sexual
>encounters. My question is about Torah, Chinuch (education) and children:
>How do I explain that everything in the Torah is unquestionably holy,
>while at the same time I find myself telling my daughter that many parts
>of the Parsha are really not suitable for her now?
* * * * * * * * * * * * * * *
Dear Mrs. Goldman,
You make a point which I believe is the very seed of the answer to your
question. You said that if you teach the Torah to your daughter without
the commentaries and without an adult perspective then all sorts of
problems can arise. I couldn't agree with you more and that's why you must
use both when you teach Torah to your children.
Kedusha is the right word to use in the context of our discussion, because
kedusha means elevating the mundane. In this case you take concepts
which appear mundane or even sinful, and after careful study, discover
their kedusha. In this way the Torah mimics the world around us, which
often looks decadent and criminal but is, after unraveling its many layers,
pure holiness.
I spoke at length about your question with Rabbi Nachman Bulman, shlita,
and he commented along the following lines: Much of our sense of the
inappropriateness of subject matter mentioned in the Torah is because we
have been influenced by the attitude of society at large. If our first
contact with these ideas had come from the teaching of Torah with the
proper sensitivity and kedusha, not only would we not find them offensive,
but those teachings would inoculate us against the unhealthy attitude of
those around us.
There is a way to teach every section of the Torah to children. For
example, you come to the section where Moshe kills the Egyptian. You have
a dilemma: Isn't it wrong to kill? Instead of just leaving the whole thing
to your child's imagination, you can develop the concept of the importance
of life and helping others, and say, "Hashem wants there to be many people
in the world." Then move to how terrible it would be to kill someone,
unless Hashem wants this. At this point you mention that Moshe knew that
Hashem wanted him killed, and only then did he kill him.
If, however, you have not yet found an appropriate way to teach a certain
concept to your child, then skip it. If your child is not ready for a
concept in the form you plan to present it, you don't have to teach it.
Just remember that when you don't teach it, it's because you haven't
thought of a method for doing so, and not because it's intrinsically
improper.
Something else to keep in mind: Although you have to present things to
your daughter in a way she will understand, the truth cannot be
compromised. When she grows up she should say; "Now I understand what my
mother meant," and not "This ain't what my momma told me!"
I wish you much success in your endeavor.
This discussion calls to mind a joke:
A mother brought her son to school for the first time, and before he
entered the class she gave him a last minute pep talk.
"O.K. now sweetheart you be a good boy. Remember sweetheart, you do
everything the teacher tells you. Don't be worried sweetheart, I'll pick
you up right after class. Are you ready, sweetheart? Let's go in."
Later in the day the Mother picked up her son and gave him a big hug.
"How was it sweetheart? What did you learn?"
Her son looked up at his mother with a look of consternation on his face
and replied:
"I learned...that my name is Moishe and not Sweetheart!"
Sources:
o Malbim - Vayikra 19.
o Shiurei Da'at.
o Avotot Ahava pp.83-84.
===========================================================================
Answer to Last Week's riddle!
Question: Where in the prayers do you find four different, consecutive
words that all have the same root?
The answer was sent in by Rabbi Yitzchak Tzvi Freeman, an instructor at the
Jewish Free School of London, England:
In Nishmat Kol Chai of the Shabbat davening, it reads M'Alef Elef Alfei
Alafim -- ...one of the thousand thousand, thousands of thousands...
(p. 402 in the ArtScroll Siddur).
===========================================================================
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|
| 1443.7 | Ask the Rabbi - # 56 | TAV02::JEREMY | | Sun Feb 19 1995 10:32 | 141 |
| Ask The Rabbi
February 18, 1995
Issue #56
===========================================================================
This issue is sponsored in loving memory of Joseph Intract Z"l
by his son Joel Walter & family
===========================================================================
This edition contains:
1. Earrings for Men; Pants for Women; Problems for Modern Times
2. Answer to Last Week's Riddle
===========================================================================
Jonathan from Johannesburg writes:
>Dear Rabbi,
>
>Is wearing an earring forbidden for men because of the prohibition of
>"Lo Yilbash" (A man must not wear a woman's garment)?
Susie of America-On-Line writes:
>Dear Rabbi,
>
>I'm a jogging enthusiast and I find it almost impossible to wear a skirt
>when I run. Would it be permissible for me to wear pants with a skirt
>over them when I run?
************************
Dear Jonathan and Susie,
The Torah says "Male clothing shall not be on a woman and a man shall not
wear a feminine garment." The halachic authorities explain that this
prohibition is designed to prevent members of the opposite sex from
dressing alike in order to mingle without being recognized; all this for
the purpose of improper sexual behavior.
As for earrings, though, this reason doesn't seem to apply. A man wearing
all men's clothing will be easily recognized as male even with an earring.
The poskim rule, however, that it would be forbidden to wear an article
exclusively associated with the opposite sex even if it doesn't disguise
the wearer.
The real question is: Are earrings "exclusively" associated with the
opposite sex? Aren't there men who also wear earrings? The definition of
what constitutes a male or female garment becomes blurred when clothing is
generally worn by one gender, but is also worn by some members of the
opposite gender. I asked Rav Chaim Pinchas Scheinberg, shlita, about this
issue. Although he doesn't recommend that men wear earrings, he said that
it would be halachically permitted to do so, since some men do wear them.
As for women wearing pants, the same would seem to apply, provided the
pants were not designed exclusively for men. But there is another problem
-- that the design of pants might be considered immodest for women.
Wearing a skirt over the pants, however, would seem to take care of this
problem. Rabbi Scheinberg, shlita, said that it is permitted for a woman
to wear slacks that are designed for both men and women (i.e., sweat pants)
if she wears a knee-length skirt over them.
Speaking of fashion, I'm reminded of the guy who showed up for work one
morning wearing two different shoes; the right one black and the left one
white. Taking a good look at him, his boss said,
"Your shoes! They...they're..."
"Beautiful, aren't they?" the employee said proudly.
"I have another pair at home exactly like them."
Sources:
o Devarim 22:5.
o Shulchan Aruch - Yoreh De'ah 182 and commentaries.
o Rabbi Ovadiah Yosef - Yabi' ah Omer vol. 6.
===========================================================================
Answer to Last Week's Riddle
Question: In Parshat Terumah, which three articles of the Tabernacle are
spelled with the same letters?
Answer: Kapporet (25:17, the Ark's cover)
Kaphtor (25:33, the ornamental spheres of the Menorah)
Parochet (26:31, the curtain covering the innermost part
of the Sanctuary).
===========================================================================
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INSIGHTS into MEGILLAS ESTHER by Rav Mendel Weinbach
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Written and Compiled by Rabbi Yehoshua Karsh, Rabbi Benzion Bamberger,
and various other Rabbis at Ohr Somayach Institutions, Tanenbaum College,
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General Editor: Rabbi Moshe Newman
Production Design: Lev Seltzer
==========================================================================
(C) 1995 Ohr Somayach International - All rights reserved.
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|
| 1443.8 | The Weekly Daf - # 55 | TAV02::JEREMY | | Sun Feb 19 1995 10:33 | 110 |
| The Weekly Daf - #55
Bava Basra 128-134
Week of 22-28 Adar Rishon 5755 / 22-28 February 1995
By Rabbi Mendel Weinbach, Dean, Ohr Somayach Institutions
===========================================================================
This issue is sponsored in loving memory of Joseph Intract Z"l
by his son Joel Walter & family
===========================================================================
Generation Gap
The son of Rabbi Yosef ben Yoezer was not behaving properly so his father
disinherited him by donating a pitcher full of coins to the Sanctuary.
When this son's wife was later recuperating from childbirth he bought her a
fish to eat. Upon cutting open the fish he found inside a precious pearl.
His first impulse was to offer it for sale to the king for use in one of
his crowns. His wife, whose father was the king's crown maker, discouraged
him from doing so because she knew that the king would pay only a paltry
sum for it. She urged him instead to sell it to the Sanctuary. The
Sanctuary officials evaluated it at thirteen pitchers of coins but informed
him that their treasury only possessed seven such units. He told them to
give him the seven they had and to accept the remaining six due to him as a
donation to the Sanctuary.
The Sages were divided in their attitude towards the initial action taken
by the father and the later action of the son. One opinion looked
favorably upon the father's disciplinary move towards the son and saw it as
a motivating force for getting the son to improve his behavior. According
to this view it was duly recorded in the Sanctuary records that "the father
donated one and the son six." The other school of thought looked askance
at the father's action which proved to be futile in improving the son who
emptied out the Sanctuary coffers, an inconsiderate move critically
recorded as "the father donated one and the son took seven."
The final word on this controversy is contained in the counsel which the
Sage Shmuel gave to his disciple Rabbi Yehuda:
"Don't be amongst those who disown a child, even to switch inheritance from
a bad son to a good one, because you must always consider the possibility
that the bad one may have good children deserving of your inheritance."
Bava Basra 133b
===========================================================================
The Burning Bird
The Sage Hillel had eighty disciples. Thirty of them were deserving of the
Divine Presence surrounding them. Thirty others were deserving of the sun
standing still as it did for Yehoshua. The greatest of them all was Rabbi
Yonasan ben Uziel. It was said of him that when he sat learning Torah az
bird flying overhead would be burned.
Two of the explanations offered for this phenomenon are:
o The heavenly angels would gather around him to hear his Torah and it was
their fiery presence which consumed the bird (Rashi).
o His Torah study was a joyous recreation of the giving of the Torah at
Sinai, including the fire which surrounded the mountain top and now
consumed the bird (Tosefos).
Bava Basra 134a
===========================================================================
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Moshe Yaakov and Chaya Schwartz, who are to be married on February 19th.
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** (including airfare from New York) **
===========================================================================
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and structured encounters with Israeli Dignitaries
Departure June 14th
Optional free week August 8th through August 14th
For Jewish men between the ages of 19 & 30
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a sincere motivation to explore their roots
Minimum scholarship price: $599
Covers round trip ticket, room, board, tuition and tours
Undergraduates attending college anywhere in North America who PERMANENTLY
reside in New York City (the 5 boroughs), Long Island (Nassau & Suffolk
counties) or Westchester County -- as well as undergraduates attending
college in any of these areas although permanently residing elsewhere -- may
qualify for additional scholarship monies.
For information:
o send E-Mail to Rabbi Zalman Corlin: [email protected]
o In the U.S. call toll-free 800-431-2272 / 212-213-3100
o Outside of N. America, send E-Mail to: [email protected]
===========================================================================
Coming next week...
INSIGHTS into MEGILLAS ESTHER by Rav Mendel Weinbach
Available to subscribers to the OS-SPECIAL list. To subscribe, send the
message: "sub os-special {your name}" to [email protected]
===========================================================================
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JJJJ Learning EEEEEEEE Internet: [email protected]
=========================================================================
(C) 1995 Ohr Somayach International - All rights reserved.
This publication may be distributed to another person intact without prior
permission. We also encourage you to include this material in other
publications, such as synagogue newsletters. However, we ask that you
contact us beforehand for permission, and then send us a sample of an
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|
| 1443.9 | The Weekly Daf - # 54 | TAV02::JEREMY | | Sun Feb 19 1995 10:34 | 109 |
| The Weekly Daf - #54
Bava Basra 121-127
Week of 15-21 Adar Rishon 5755 / 15-21 February 1995
By Rabbi Mendel Weinbach, Dean, Ohr Somayach Institutions
===========================================================================
A Poor Condition
The Rules:
Rule 1:
A father declares that he wants to cut off one of his sons from
inheriting him. The son hears the declaration and makes no protest.
When the father dies the disinherited son inherits along with his
brothers. The reason -- a man has no right to make conditions
contravening Torah Law which entitles all of his sons to inherit him.
Rule 2:
A man marries a woman on the condition that he will be exempt from the
Torah obligations to provide her with food, clothing and marital
relations. His condition regarding marital relations is null and void
because it contravenes Torah Law but his condition regarding food and
clothing is valid since these are merely monetary matters which are
subject to condition.
The Problem:
If a man has the power to make a condition in monetary matters even if it
contravenes Torah Law (as in Rule Two) why is the father's condition in a
monetary matter such as inheritance (in Rule One) not valid?
The Resolution:
The reason why the husband can make the condition regarding food and
clothes is that we assume that the woman who agreed to marriage on such
terms waived these monetary rights (which we do not assume in the case of
marital relations which are not of a monetary nature) and the condition
is therefore not contravening Torah Law. In the case of the disinherited
son we have no cause to assume that he waived his right to inheritance.
He has received nothing comparable to marriage to induce such a
concession on his part and his failure to protest is interpreted as an
understandable reluctance to anger his father. Without him waiving his
right we are left only with the father's power to make conditions in
regard to inheritance and this power is denied him because it contravenes
Torah Law.
Bava Basra 126
===========================================================================
Around History With Seven Men
Seven people span the entire history of the world.
1. Adam (1-930) was seen by
2. Mesushelach (687-1656) who was seen by
3. Shem (1558-2158), who was seen by
4. Yaakov (2108-2255). Yaakov was seen by
5. Amram, who was born to his grandson Kehas in Egypt during the last
17 years of Yaakov's life.
6. Achiya Hashiloni, who prophesied in the days of King Yeroboam, was born
in Egypt during Amram's lifetime. The Prophet
7. Eliyahu saw Achiya and he is still alive.
The figures for the first four are explicitly mentioned in the Torah. The
details on the other three are based on logical deduction and historical
tradition. (Rashbam)
Bava Basra 121b
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(C) 1995 Ohr Somayach International - All rights reserved.
This publication may be distributed to another person intact without prior
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|