Avodah Mailing List

Volume 04 : Number 020

Thursday, September 30 1999

• HAFETZ-HAYIM'S-CUP
• Re: Beracha on medicine
• re:kodshecha-kodshecha revisited
• Ashkoiach
• Whose Blood?
• re:kodshecha - kodsh'cha
• Re: kodshecha - kodsh'cha
• Re: Whose Blood?
• Re: borei pri hagafen on 4 kosot

The cup used by the Hafetz Hayim's grandfather was
sold at public auction some years ago in Jerusalem.
It was quite a bit smaller than the measure attributed
to him.

__Bob Werman

Naturally, the Nishmat Avraham (OH 230 #3; and OH 204 #4) discusses
the inyan of saying a bracha (with or without shem u'b'malchut) on
medications. I'll summarize:
1) On whether to say "baruch rofeh cholim" b'shem u'malchut:
a) Bet Yosef, Taz and Beer HaGolah say *with Shem u'malchut*
b) Mishna Brura in the name of the Pri Megadim:without " "
c) Eshel Avraham: "lo yivarech ba'peh, rak yehar'her kol ha'bracha
   bishleymut".

2) Under which conditions one makes a bracha over medication:
a) Mishna Brura: if it has a bitter taste, we make no bracha at all
b) Orchot Chaim, Shulchan Aruch HaRav, Shaar haTziun: if it has a
   neutral taste, you say "she'hakol.

I wonder if for L.S.D. you say "tfillat ha'derech" :-) :-)

Josh

One should refrain from responding during 4:00 AM insomnia attacks.  Upon
more alert consideration, "kodshecha" is *not* in plural form because of
its modification of "moadei," which is a plural: witness "dabros
kodsh'cha" in the bracha of shofaros in Rosh Hashana Musaf, even in
siddurim and machzorim which have the kiddush text as "moadei kodshecha."

Perhaps the reason in the kiddush is much simpler: the words "b'ahava
uv'ratzon" which separate "moadei kodshecha" from "hinchaltanu",are, as
it were, a ma'amar hamusgar, and hence there is a pause after "moadei
kodshecha," hence the kamatz (while those who use "kodsh'cha" do not
consider the "b'ahava uv'ratzon" to be an interruption).
Sadya N. Targum 

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Sadya N. Targum writes that the Ran to which I referred as a source for
"Shkoiach" is discussing offering a drink, as in "Ashkyach".

I invite our virtually august group to examine the Ran on daf 77a in
Nedarim. In the second Girsa that he offers (last line on the page) he
argues that the Gemara is discussing Rav's lack of response, which is
interpreted as either:

a. that Rav was in agreement with you, as a person who says to his friend
"Ashkoiach", or

b. that Rav wanted to shut you up.

I must admit that I have considered the possibility that "Shkoiach" is a
corruption of "the correct form". I prefer to think that the community
within which I interact has bekiut in Babylonian Aramaic, and naturally
uses its common expressions.  (Don't your friends wish you "Assuta" when
you sneeze?)

Moadim L'Simha,

Shalom Berger 

Here's a quote from Dr. Laura's column (complete article can be found at http://www.jewishworldreview.com/dr/laura.htm )

"The experts further advised that kids should not
slow down or stop to tend the wounded or
dying, lest they become easy targets and get shot
themselves. And under no circumstances should
they attempt to take on the shooter."

"Lots of other people were upset by the program,
because I got many faxes from my radio listeners
in the days following the broadcast. Brenna, from
Phoenix, wrote about a conversation she had
with her 14-year-old son. He said he could not
live with himself if he ran away and didn't try to
stop the shooter or help others."

Q: What would be the Torah response if our children asked the question?

guten moed

Sender Baruch

Re Akiva Miller's questioning of the use of "moadei kodshecha" rather
than "moadei kodsh'cha" in Kiddush (parenthetically, it is kodshecha and
not kadshecha, even in havarah s'fardit, since it is a kamatz katan):
first, "kodshecha" is not a noun, but an adjective.  "Moadei kodshecha"
means "moadei kodesh shelcha," Your sacred holidays.  Even if the rule
that shva is used other than at the end of a phrase applies equally to
adjectives as to nouns, perhaps the reason for the kamatz here is that it
is not a true singular. Granted, its *form* is singular (i.e., there is
no yod between the shin and the chaf) but its *meaning* is plural: "your
sacred holidays," and hence it retains the kamatz of the plural.
Sadya N. Targum

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I thought Sepharadim daven in mishnaic Hebrew, and are therefore far more
likely to say "-ach" instead of "-icha" (e.g. "Vitein helkeinu biToratach"
instead of "Visein chelkeinu biSorasecha"). They therefore avoid the problem
by putting a kamatz before the chof-peshutah.

Note to those who pointed out that "sha-" is an old form of "she-":
Ashkenazim must use a Hebrew that while Biblical is still more recent than
the Shoftim. We often say "she-" with the exception of "Sha-atah", quoted from
Gideon. (Which I still believe is because it's being used as a Sheim Kodesh.)
However, Sepharadim are consistantly mishnaic here too, they say "she-Atah".

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for 29-Sep-99: Revi'i
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 45b
For a mitzvah is a lamp, and the Torah its light.         Melachim-I 19

In a message dated 9/29/99 12:05:25 PM Eastern Daylight Time, 
Abaruch@SINAI-BALT.COM writes:

>  "The experts further advised that kids should not
>  slow down or stop to tend the wounded or
>  dying, lest they become easy targets and get shot
>  themselves. And under no circumstances should
>  they attempt to take on the shooter."
>  
>  Q: What would be the Torah response if our children asked the question?
>  

See C"M 426, S"A Horav Hil. Nizkei Guf 7.


>  guten moed
>  
>  Sender Baruch

R'RWolpoe notes:

:the payyat paskens to say BPHG only twice  BUT we also realize that
:we do not follow this piyyut to the letter (although perhaps in some
:communities many years ago it was THE PSAK).

The Sefaradim to this day say BPH'G only twice at the seder (first and third kos). Only 
Ashkenazim make four berakhot. So the payyat was a Sefaradi whose piyyut was 
adopted by the Ashkenazim.

Mo'adim le-simha

David

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