Avodah Mailing List

Volume 18: Number 2

Mon, 28 Aug 2006

• 1. me-rakdim (Eli Turkel)
• 2. Re: Putting oneself in danger (T6...@aol.com)
• 3. Re: Putting oneself in danger (ben waxman)
• 4. Rhyming (Moshe Yehuda Gluck)
• 5. Re: RYBS and chazakah tav l'meitav (Glasner, David)
• 6. Swimming (Zev Sero)
• 7. Tomer Devorah (H G Schild)

I recently saw R. Leff at a wedding and asked him to translate
"kezad merakdim lefnei hakallah". He insisted that merakdim means
to dance. As to Rashi and the answers he interpreted that as
"body language" so that the dancing implied or included some
attitudes.
He also brought the stories of various rabbis dancing with a hadas
in front of the kallah to say that in olden days either the kallah was
with the chatan or minimally accessible by the men.

The previous day I was at another wedding where RAL was present.
As is coming in RZ weddings they bring the kallah to part of
the men's dancing and I noticed that he continued dancing about
both the chattan and kallah together. So he saw nothing wrong with that.

-- 
Eli Turkel
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R' Chaim Manaster wrote:
> In parshas Matos I noticed a vort in  Torah Lodas from the Panim Yafos
> that does clair such shailos. The Yalkut on  Vayitzbu al Midyan ... They
> surrounded them on four sides. R. Nosson says  they left the fourth side
> open "kedai sheyivrechu," so that they c[s]hould  run away. He asks why
> should R. Nosson allow them to get away? [gave a long  answer]<<
 
Please excuse me if I'm saying something so obvious that of /course/ you
already knew this, but -- the pshat is, if you don't allow a defeated
enemy an escape route, you corner him and force him to fight to the
death -- thus leading to unnecessary deaths among your own men.

 -Toby  Katz
=============

rav hankman wrote:
> If under the same circumstances but
> for the difference that instead of Reuvain committing suicide to further
> the war aims, Reuvain R'L has to kill his fellow soldier (or civilian)
> Shimon to further the war aims, would even this be permitted under the
> rules of war?

i thought that i had read that under certain circumstances, yes. for
example shimon in the middle of battle falls into a panic, starts
screaming that they are going to be killed, and starts running away. he
can be shot. however i can't a source for this. however what i did find
in this week's netziv (20:8) is that he writes thats in war there is no
issur in bringing yourself to die, even actively putting yourself in a
position where this will happen.

> Clearly there are an entire set of halochos governing war, so what
> is their point if you do not have to consider them when prosecuting
> the war?

just like anything else, the more you think and prepare for the various
scenarios, the more you will be able to deal with them b'sh'aat ha'emet.

i was in a different situation during the war. i wasn't called up this
time, but i did go up north several times to help in zefat and quiryat
shemona. afterwards several people (not great rabbis) told me that i may
have been over doing this. by placing myself in a makom sakana, which i
didn't have any right to do, i lost whatever protection i may have had
as someone doing a mitzva. personally i found the idea that we should
simply abandon each other and worry about ourselves to be reprehensible.

Kol Tuv
ben waxman

Is rhyming ever used in Tanach?

KT,
MYG

From: Moshe Feldman [mailto:moshe.feldman@gmail.com] 
> R. Rakeffet has a lecture entitled "the Rav and R. Rackman"
> (http://www.yutorah.org/showShiur.cfm?shiurID=709654)...

[See previous post. -mi]

Thanks for bringing this to my attention. He of course meant to say
R. Moshe Shmuel Glasner. The work in question was probably Haqeir Davar
which the Dor Revi'i wrote on the question of the status of non-Jewish
spouses and offspring. We are now in the process of preparing Haqeir
Davar and various other writings of the Dor Revi'i for publication.
Tel Talpiyot is the name of the Hungarian rabbinical journal in which
the work may first have appeared. It is also possible that the statement
about ein adam oseh be'ilot znut was made in the subsequent responses and
rejoinders that appeared in Tel Talpiyot. It would be worth tracking
down those contributions in Tel Talpiyot which are not contained in
the original kuntres now in my possession. If anyone has access to
the original journals, I would appreciate hearing from him, so that I
could obtain copies of the subsequent material. It is even possible
that we might gain some insight about whether the Dor Revi'I concurred
with the Rav's view that there is a distinction between contingent and
ontological hazaqot.

David Glasner

On Areivim, "Chana Luntz" <chana@kolsassoon.org.uk> wrote:
> Don't know - but it does make me wonder though.  It is a mitzvah to
> teach one's child to swim. 

Is it? This is listed in gemara Kiddushin as one of the duties a father
has to his son, but while every other item on the list is brought down
lehalacha (as indicated by the En Mishpat / Ner Mitzvah), this one is
conspicuously not. AFAIK the rishonim who are our sources of halacha did
not agree that it is a requirement. Why they singled out this item to
omit from the entire list, I don't know; but it is a fact that they did.


> Without mechitzed swimming (and how was that arranged with the local
> authorities?) how did any of the rabbonim in Europe (and previously,
> including as far back as Chazal) arrange for this to happen?

AFAIK they didn't. I know that my zeide never taught my father to swim,
and nor did my elter-zeide teach my zeide, and I'm pretty sure that goes
back many generations, and nobody seems to have raised an objection from
the gemara in kiddushin, probably because it's not brought down lehalacha.

-- 
Zev Sero
zev@sero.name

 
Date: Fri, 6 Feb 2004 11:41:49 -0500 (EST)From: "Micha Berger" <micha@aishdas.org>Subject: Re: Sefiros according to REEDI noticed two different ways of relating the sefiros that are qochossheba'alom to the sefiros as descriptions of the self and of our ownmiddos (as in Tomer Devorah):
 
 
In  Tomer Devorah, the first section deals with emulating the 13 attributes of Mercy; the latter sections are relating through the 10 sefiros.
What is  the relationship between the 13 and the 10 and why does he use both?
 
hgschild@yahoo.com
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End of avodah Digest, Vol 18, Issue 2
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