Avodah Mailing List

Volume 25: Number 179

Tue, 13 May 2008

• 1. Re: Dishwasher for meat and milk (Moshe Y. Gluck)
• 2. Education foir Women (Joseph C. Kaplan)
• 3. Re: Yom ha'atma'us etc. (T613K@aol.com)
• 4. Re: Heter mechira (kennethgmiller@juno.com)
• 5. Kohain Shaliach Tzibur (Henry Topas)
• 6. Re: Kohain Shaliach Tzibur (Zev Sero)
• 7. Re: Dishwasher for meat and milk (Minden)
• 8. Re: Beit din shel Matah vs. Maalah (Yitzhak Grossman)
• 9. Why is the tooth different from all other body parts? (Cantor Wolberg)
• 10. Re: Kohain Shaliach Tzibur (Gershon Dubin)
• 11. Re: Education - was RAYK and the end of chol (Richard Wolpoe)
• 12. Re: Ta'am of eating matzah (Richard Wolpoe)

R' DS:
> I have a non-frum [Sefardi] college who wants to know what is the most
> lenient halachic opinion regarding using the same dishwasher for
> Milchig and Fleishig.

Doesn't get much more lenient than this:
http://www.kashrut.org/forum/viewpost.asp?mid=43030&;highlight=

KT,
MYG

RTK writes: "For girls 
and women, it is enough to learn halacha and  hashkafa.  They do not /need/ to 
learn Gemara in order to have yiras  Shamayim and dikduk bemitzvos."

I don't know whether that's true.  But I also don't know that the purpose
of learning gemara is to have yirat shmayim and dikduk bemitzvot.  Perhaps
the reason men learn Torah (gemara) is because it is a mitzvah.  And an
important one at that (v'talmud Torah keneged kulam).  And, perhaps, women
also want to participate in this mitzvah that is the equivalent of all
other mitzvot for that reason and not because of yirat shamayim and dikduk
bemitzvot. Perhaps, MO encourages women to learn Torah at its highest level
just like it encourages women to hear shofar, bench lulav, eat in the
sukkah etc. etc. (and, according to MO Ashkenazim, with a beracha); that
is, it encourages women to perform as many mitzvot as they can even if they
are not commanded to perform them (like shofar etc.)

Joseph Kaplan
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From: "Michael Makovi" _mikewinddale@gmail.com_ 
(mailto:mikewinddale@gmail.com) 


>>Rambam waxes about 200+
years of Jewish independence, and  therefore we say Hallel.

My Rav Kookish rabbi said, "150+ of those years  were Tzadukim, and yet
we celebrate Jewish independence!" (Notice the  connection to today's
rulers?)<<

>>>>>
If the  "Jewish independence" had been merely political independence, we 
would not have  continued to celebrate Chanuka after Churban Bais  Hamikdash.






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





**************Wondering what's for Dinner Tonight? Get new twists on family 
favorites at AOL Food.      
(http://food.aol.com/dinner-tonight?NCID=aolfod00030000000001)
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R' Zev Sero wrote:
> In practise we never have to actually do this, because the
> goy never does want to keep the chametz;

On the contrary! I have heard of several rabbis (Rabbi Riskin of Efrat
comes to mind, but there are others too) who make a point of accompanying
the non-Jew to the homes of several random congregants during Chol Hamoed,
and the non-Jew enters the area he has rented out, selects one or two of
the items that he has already paid a deposit on, and pays the Jew the rest
of the money.

Of course, it would be a lot more convenient for the non-Jew if he simply
went to the store, but it does demonstrate the reality of the sale: The
non-Jew takes whatever he wants and pays a fair price, and the Jew cannot
object to the items chosen and he'll never see those boxes again.

The Jew might feel a few inner pangs of regret ("Not that! I wanted that
for Motzaei Yom Tov!") but would not dare verbalize it, and even if he did
verbalize it, the rabbi would be sure to answer, "Too bad." This is a far
cry from a Shemitta situation, where if the non-Jew wanted to actually move
in and occupy the land, I presume it would be hotly contested.

Akiva Miller
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Can someone please inform me as to the sources for halacha l'maaseh in cases
when a Kohain who is the Shaliach Tzibur for Yom Tovim (Galus) gets to the
Duchening.  Does he remain Shaliach Tzibur or does someone call out the
psukim and he, too, joins in some fashion in duchening.

 

Thank you,

 

Cantor Henry Topas

Montreal

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Henry Topas wrote:
> Can someone please inform me as to the sources for halacha l?maaseh in 
> cases when a Kohain who is the Shaliach Tzibur for Yom Tovim (Galus) 
> gets to the Duchening.  Does he remain Shaliach Tzibur or does someone 
> call out the psukim and he, too, joins in some fashion in duchening.

See MA 128:31

What I have observed actually done is that the ShaTz duchens, while
someone else prompts, even when there are other Cohanim.  I have not seen
the ShaTz leave his place and go up to the duchan with the other Cohanim;
rather, what I have seen done is that he turns around in his place.

-- 
Zev Sero               Something has gone seriously awry with this Court's
zev@sero.name          interpretation of the Constitution.
                                                  - Clarence Thomas

http://www.kashrut.org/forum/search.asp?keyword=dishwasher

I'm not sure the question whether you can use the same dishwasher for both
- be it subsequently or at the same time - is simply divided between
Ashkenazim and "Sephardim", so that "Ashkenazim will not allow to" and
"Sephardic Jews can certainly use". It might just be a regular halachic
topic, only mainstream chareidim are mostly Eastern European, and ROY and
Rav Abadi happen to be Oriental (though not Sephardic, as far as I know).

Lipman Phillip Minden

On Tue, 1 Apr 2008 14:34:18 +0300
"Michael Makovi" <mikewinddale@gmail.com> wrote:

[snip]

> My rabbi brought a teshuva, maybe from the Noda b'Yehuda (but I don't
> know) that expanded on the idea that a beit din shel matah cannot
> judge your intentions and thoughts but rather it judges only your
> actions and punishes accordingly, while shel maalah judges everything
> (such as extenuating circumstances, eg. poor hungry thief) and also
> can accept your teshuva.

You're probably referring to Noda Be'Yehudah Kama OH 35 s.v. Elah
She'omer Ani.

> Mikha'el Makovi

Yitzhak
--
Bein Din Ledin - bdl.freehostia.com
An advanced discussion of Hoshen Mishpat

- Nazir 51a

When one comes into contact with a human corpse he becomes ritually
impure, even if the contact is with only a portion of the corpse. The
exceptions to this rule are the teeth, hair and fingernails and
toenails that have become detached from the corpse.

The rule regarding teeth helps explain what Rabbi Yochanan did when he
went to comfort mourners. In order to express his empathy with their
grief he pulled out of his pocket a small object that he said was a
remnant of the tenth son he had buried in his lifetime.

Rashi (Berachot 5b) understood this object to be a bone, but of so tiny
a size that it did not cause one to become ritually impure. The Sefer
Aruch, however, defines the object as a tooth which, once detached from
the corpse, no longer causes such impurity.

Does anyone know WHY the detached tooth doesn't cause impurity?

There's an old saying: "If you're not true to your teeth, they'll be  
false to you."  But it doesn't say "They'll be tamei."

Kol tuv.
ri
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Henry Topas wrote:

<<Can someone please inform me as to the sources for halacha l?maaseh in
cases when a Kohain who is the Shaliach Tzibur for Yom Tovim 
(Galus) gets to the Duchening>>

I've seen the Shatz just stand, not call out nor duchen.  Someone else
called out, then he resumed at Sim Shalom.

Gershon
gershon.dubin@juno.com

On Sun, May 11, 2008 at 11:41 PM, <T613K@aol.com> wrote:

>
> The original point was that amaratzim tend not to be careful with halacha,
> and that halachic observance and yiras Shamayim improve with more
> Torah learning. (Torah meaning Talmud.)  However, this is only true for men.
>

What's your evidence?
 Personal anecdotal? Field research? Control groups? Double-blind studies?
--grins--

RYBS disputes your claim that Halacha can be properly understood from 2ndary
sources. GRA, Rosh have stated similarly on the record

-- 
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com
see: http://nishmablog.blogspot.com/




>   For girls and women, it is enough to learn halacha and hashkafa.  They
> do not /need/ to learn Gemara in order to have yiras Shamayim and dikduk
> bemitzvos.
>
> If it ain't broke don't fix it.
>
>  Some women derive intellectual pleasure from learning Gemara.  Fine, good
> for them.  Irrelevant to my point.
> *
> *
> *--Toby Katz
> =============
> *
>
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On Mon, May 12, 2008 at 3:25 PM, Micha Berger <micha@aishdas.org> wrote:

>
> On Wed, May 07, 2008 at 12:03:48AM -0400, R Richard Wolpoe wrote:
> : I have a completely different POV on this matter.  Based loosely upon
> : archaeology and alleged comments by R. MM Kasher heard from S/A/R High
> via
> : my daughter Chana Yocheved...
>
> : Hypothesis:  the issur of Hametz is rooted in the fact that this was an
> : Egyptian delicacy
> : hence it's issur for BOTH mizbeyach and for Passover....
> :    1. Hebrews in the Land of Canaan ALWAYS ate matzo, Hametz was "alien"
> :    2. When HKBH tooks US out of Egypt HE also took EGYPT out of us by
> :    forbidding this Egyptian delicacy
>
> But what about the shetei halechem of Shavuos (Vayiqra 23:17)?
>
> A more fundamental question:
> When a mitzvah is an os, does it stand on its own, or does HQBH presume
> we know the history? And how much history beyond what we're given in the
> Torah?


HBKH was talking to the dor hmidbar they got the message. The message was
forgotten.
The entire point says 2 things:
good news There was a G-d talking to Refugees from Egypt who understood
Egyptian metaphors
bad news: later speculation lost he simple points and  was either
darshaening or rationalizing. But as we several of Rambam's hypotheses in
the Moreh have proven true.





>
>
> Your proposal would imply that for millennia, non academics got
> next-to-nothing out of all the work of bal yeira'eh bal yeimatzei.


The followed orders.  Ta'amei hamitzvos were never a big deal re:
performance. Think of parah Adumah.



>
> I find it hard to believe that a mitzvah ledoros depends on something
> from Egyptian culture that is not ledoros and not even mentioned in
> the chumash.


Self evident to those who grew up in Egypt. That was the original intended
audicence. however if you are suggsting the docuemntary theory of a Document
composed in 700 CE or so then your point carries some weight


>
>
> I realize this same question applies to a number of the Rambam's
> explanations (eg basar bechalav) but I bet I'm not alone among the
> chevrah here who those explanations never sat well with.
>
> Tir'u baTov!
> -Micha-


The Hinuch did not like the Ramabm's points either.  But there is a great
deal of evidence to support that the main thrusts fof many hukkim were
simpmy anti " ma'seh eretz mitzaryim and  eretz k'na'an."

I am sorrow that this paradigm shift leaves you uneasy, but as I posted
about 10 years ago, Rav Sa'adyah Gaon already posited that over time hukkim
will be seen as more and more rational. The rabbi wer  Igrew up taught us
this in shul I applaud this development as a fulfilment of the long awaited
dei'ah that makes the Torah more and more reasonable, plausible, and utterly
sensible. Not to mention historical.

-- 
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com
see: http://nishmablog.blogspot.com/
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