Avodah Mailing List

Volume 25: Number 298

Mon, 18 Aug 2008

• 1. Re: kenignaot (T613K@aol.com)
• 2. Re: kenignaot (Simon Krysl)
• 3. Is there an issur in smoking marijuana? (Avroham Yakov)
• 4. V'achata v'savata uveirachta (Cantor Wolberg)
• 5. "...And The Skies Are Not Cloudy All Day" (Cantor Wolberg)
• 6. bracha on megilla (Eli Turkel)
• 7. Re: Bracha on Megillah (D&E-H Bannett)
• 8. Re: 10 shevatim (T613K@aol.com)
• 9. Re: aveilus of Nine Days is equivalent to Shloshim (Moshe Feldman)
• 10. Geirus (Moshe Y. Gluck)
• 11. Re: bracha on megilla (Micha Berger)

 
 
In a message dated 8/13/2008, sba@sba2.com writes:



>>The Kitzur Shulkhan  Arukh (126.4),
based on  Magen Avraham 224.3, prohibits attending "animal  shows".... 
R.  Avrohom Davis translates "kenignaot" as "animal shows...<< [R'  Simon 
Krysl] 

>>>>>
I will make a guess -- that  "kenig" is the  Yiddish word for "king" (rest of 
mistaken explanation  deleted)...[--TK]


==

***Nice pshetl, but I doubt  that Chazal used Yiddish or even German...***

The meaning is  definitely hunts/hunting. 
SBA 





>>>>
I thought the word was from the Kitzur Shulchan Aruch, not from the  Gemara.  
That's why I thought it might be Yiddish.


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






**************Looking for a car that's sporty, fun and fits in your budget? 
Read reviews on AOL Autos.      
(http://autos.aol.com/cars-Volkswagen-Jetta-2009/expert-
review?ncid=aolaut00030000000007 )
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.aishdas.org/pipermail/avod
ah-aishdas.org/attachments/20080817/14d0a53c/attachment-0001.htm>

It is from the KSA, but it does appear n the Gemara as well.
Thanks so much for all the answers.
It is still strange - the Hebrew in my KSA explaining kenignaot as cet
chayot, and the translaton ignorng that explanation (in the Gemara, accordng
to Jastrow, the word can refer both to actual hunts and to animal games
(amphitheatre)  but since  know nothing about the editing hstory of the KSA
(where does such square bracket explanation come from) I will leave it at
that. Unless someone has more suggestions.

Many thanks to all,
SK

2008/8/17 <T613K@aol.com>

>   In a message dated 8/13/2008, sba@sba2.com writes:
>
>
>
> >>The Kitzur Shulkhan  Arukh (126.4),
> based on Magen Avraham 224.3, prohibits attending "animal  shows"....
> R. Avrohom Davis translates "kenignaot" as "animal shows...<< [R' Simon
> Krysl]
>
> >>>>>
> I will make a guess -- that "kenig" is the  Yiddish word for "king" (rest
> of mistaken explanation deleted)...[--TK]
>
>
> ==
>
> ****Nice pshetl, but I doubt that Chazal used Yiddish or even German...***
> *
> The meaning is definitely hunts/hunting.
> SBA
>
>  >>>>
> I thought the word was from the Kitzur Shulchan Aruch, not from the
> Gemara.  That's why I thought it might be Yiddish.
> *
> *
> *--Toby Katz
> =============
>
> *
>
>
>
> ------------------------------
> Looking for a car that's sporty, fun and fits in your budget? Read reviews
> on AOL Autos<http://autos.aol.com/cars-Volkswagen-Jetta-20
> 09/expert-review?ncid=aolaut00030000000007>
> .
>
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.aishdas.org/pipermail/avod
ah-aishdas.org/attachments/20080817/d03bf068/attachment-0001.htm>

Hi there,
Was speaking to a non-relig. co-worker who asked if Halacha forbids smoking marijuana?
Can anyone share sources? Answers?
thank you,
 Avroham
_________________________________________________________________
See what people are saying about Windows Live.  Check out featured posts.
http://www.windowslive.com/connect?ocid=TXT_TAGLM_WL_connect2_082008
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.aishdas.org/pipermail/avod
ah-aishdas.org/attachments/20080818/f9242d78/attachment-0001.htm>

The following appears in Chapter one (26) of the gemara, Taanis. What  
struck me a very interesting is the fact that we have always been told  
to wait about an hour after
eating before exercising.

R. Yehudah said in the name of R. Hyya: One who travels on the road  
should not eat much--no more, in fact, than is eaten in a year of  
famine. Why so? Here in Babylon they say: "In order that the stomach  
be not filled and thus make walking difficult"; but in Palestine they  
say: "In order that the supply of food which is carried along be not  
too quickly exhausted." The difference in the two opinions is  
therefore concerning a man on board of a ship. There is fear of the  
supply of food being exhausted, but not that walking will be hindered.  
On the other hand, the difference of opinion also concerns a man  
travelling from village to village. There is no fear of the supply of  
food becoming exhausted, but there is fear of overloading the stomach  
and thus impeding further progress.

There is a difference of opinion, however, it is the answer given in  
Babylon which fascinated me.

ri

It has been taught: R. Eliezer said: The whole world draws its water  
supply from the waters of the ocean, as it is said, But there went up  
a mist from the earth and watered the whole of the ground."A mist  
ascended from the earth and watered the whole surface of the soil."  
Gen: 2:6  Thereupon R. Joshua said to him: But are not the waters of  
the ocean salty? He replied: They are sweetened by the clouds.   
Talmud: Taanis 9b
There's a profound lesson in this. Water which is essential for life  
is not drinkable from the sea. The talmud teaches that it takes clouds  
to sweeten the water. In other words, clouds are symbolic of  
depression and negativity. But we see from this that it's the very  
"clouds" which make the salty water drinkable. We can see the "clouds"  
of our lives in a different way now. In a very mystical way, it's the  
cloudy days that ultimately make life bearable. We can only appreciate  
light by the contrasting darkness.
And so immediately following verse 6 in Genesis "A mist ascended from  
the earth and watered the whole surface of the soil", we read: "And  
the Lord God formed the man of dust from the ground, and He blew into  
his nostrils the soul of life; and man became a living being." Thus,  
it took the salty waters and sweet clouds to allow the creation of man.
rw
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.aishdas.org/pipermail/avod
ah-aishdas.org/attachments/20080817/7da19b11/attachment-0001.htm>

AFAIK there is no obligation to read any of the other megilot.
Shir Hashirim, Ruth, and Kohelet are just a minhag Ashkenaz.
Eicha is a universal minhag, but still just a minhag.  If you don't
read it, it's no big deal.  So how can you say "asher kidshanu
bemitzvotav vetzivanu"?  Who commanded you?  Not the Torah and not
Chazal.>>

it is a makhloket rishonim if we say a beracha on a minhag
for example on hallel on rosh chodesh. However, to my limited
knowledge this applies only on to minhagim mentioned in the gemara.
I don't think we ever say a beracha on a minhag that is not mentioned
in the gemara.
So I think that Zev is correct.

My question is the opposite. If one does read from a klaf why does
the Gra say one should say a beracha.
In other words what is the basis of the makhloket of whether to say
a beracha when it is read from a klaf and why is a klaf important?

-- 
Eli Turkel

In my shul they read all the megilot from klaf and with 
b'rakhot.  Once I was asked to read and refused because, as 
there is no universal minhag to read the megillot in shul on 
yomtov, I didn't agree to say the  b'rakhot.

Some years later a gabbai asked me to read Eikha on tish'a 
b'av from a klaf (new gabbai). This time I had an even 
better refusal. I said I would agree only if he insisted 
that I make both mikra megilla and shehecheyanu as they do 
on the other megilot.


David

 
 


2.   Today, any Jew called a "Yehudi" is simply a "non-Levi" -- exact  tribe  
unknown [--TK]


>>>>
Of course re-reading that, I realize it's an obvious error
 
All Jews today are called Yehudim, with no implication that any particular  
tribe is meant.  
 
Historically that happened because at the time of the Churban Bayis Rishon,  
the great majority of Jews still around were from the tribe of Yehuda, and in  
Bavel, where the exiles were taken, there were no tribal divisions and no  
separate cities or areas where members of particular tribes clustered.  All  the 
Jews intermingled there.  When they came back to E'Y after 70 years  they no 
longer lived in specific tribal areas and probably most of them had  already 
forgotten exactly which tribe they belonged to by then.

 

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






**************Looking for a car that's sporty, fun and fits in your budget? 
Read reviews on AOL Autos.      
(http://autos.aol.com/cars-Volkswagen-Jetta-2009/expert-
review?ncid=aolaut00030000000007 )
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.aishdas.org/pipermail/avod
ah-aishdas.org/attachments/20080817/7d68950a/attachment-0001.htm>

On Sun, Aug 10, 2008 at 8:42 AM, SBA <sba@sba2.com> wrote:
> From: "Moshe Feldman"
> Nefesh HaRav p. 191 cites Pischei Tshuva OC 551:3 citing Tshuvas Panim
> Me'iros that a woman is permitted to have a haircut during the Nine
> Days given that there are *some* poskim who permit her to have a
> haircut during Shloshim.  The implication is that the Nine Days are no
> more chamur than Shloshim.
>>>
>
> What about eating meat? Who bans eat during Shloshim - or even Shiva?

It would seem therefore that while not taking a haircut is a din in
aveilus, not eating meat is not a din of aveilus but a din of zeicher
l'churban (part of m'shenichnas Av mema'atin b'simcha).  Connects to
the gemara IIRC that originally in the aftermath of the churban they
considered banning eating of meat on any day of the year, but
reconsidered that because it would be too difficult.

Kol tuv,
Moshe

R'n CL (on Areivim):
If kabalas ol mitzvos is an intrinsic requirement for giyor, then it could
not be done for a minor, because a minor does not have daas, and hence is
not capable of kabalas ol mitzvos.  If it was an intrinsic requirement, all
this stuff about zakan adam shelo befanav would all be irrelevant.  You
could give chinuch to a potential minor ger, do the bris etc, but the actual
conversion would have to wait until they were bar or bas mitzvah, and they
would then have to come before beis din and proclaim their kabalas ol
mitzvos.

We don't hold like that.  We don't even *require* them at bas or bar mitzvah
to make a formal acceptance (although some do).  To uproot the giyor, they
have to make a formal protest - without that, they are Jews.  In that sense
everybody agrees that the giyor "takes" without any formal kabalas ol
mitzvos (and lets face it, devarim shebe lev ano devarim).
----------


the Geirus, because it's like the Geir is saying, "I want to be a Jew and
not listen to Hashem." While the lack of KOM of a child is not any sort of
repudiation of the Geirus, because - like you say - the Katan has no Daas,
anyway. So it isn't that KOM is required, as much as that lack of KOM - by a
Gadol - is contradictory to the Geirus process, intrinsically. If this is
true, we can't get away from the requirement of KOM by a Gadol. 

Going out on a limb here (because I'm not in the Sugya) I think the Rambam
is Mashma like this, that KOM is not a condition of the Geirus, but that
lacking it by a Gadol is a repudiation of the Geirus. Rambam Issurei Biah
13:1 says that Klal Yisrael were Nichnas L'bris with three things: 1) Milah
2) Tevillah 3) Korban. In Halachah 4 he says that when an Akum wants to be
Nichnas L'bris and L'histofeif Tachas Kanfei Hashechinah and *accept the
yoke of Torah* he also needs these three things - 1) Milah 2) Tevillah and
3) Korban. So an active acceptance of the yoke of Torah is not one of the
necessary conditions for Geirus, because the Rambam doesn't include it as
one of the things that Klal Yisroel needed to do. But at the same time the
Rambam mentions it, because it is, by definition, part of the Geirus. Klal
Yisroel accepted the Torah from hashem and Moshe - they made it clear that
they were accepting the yoke of Torah, or KOM. But if someone comes now and
doesn't specifically indicate that he is coming to accept the Ol Mitzvos,
then he, by definition, is not a Geir. Unless he can't accept the Ol
Mitzvos, because he's a Katan (without Daas) in which case his
non-acceptance of KOM is not a repudiation of the Geirus, and since it's a
Zechus for him he becomes a geir with the other conditions. 

IOW, you are right that KOM isn't a condition for Geirus, but it's still
necessary (by a Gadol) because without it you have a repudiation of the
Geirus, or, if you will, a Geirus that's M'zuyaf M'tocho.


KT,
MYG 

On Sun, Aug 17, 2008 at 10:09:38AM +0300, Eli Turkel wrote:
: it is a makhloket rishonim if we say a beracha on a minhag
: for example on hallel on rosh chodesh. However, to my limited
: knowledge this applies only on to minhagim mentioned in the gemara.
: I don't think we ever say a beracha on a minhag that is not mentioned
: in the gemara.

The machloqes rishonim became an Ashkenaz vs Sepharad thing.

Lighting Chanukah candles in shul is in the gemara? I thought the oldest
mention of the practice was the Smaq (which I only know via the Tur)
that says the menorah should be in the south side of the shul so as
to imitate the miqdash. The Levush quotes the Rosh (the Tur's father)
that the whole minhag comes from the notion of imiating the lighting of
the miqdash in our miqdash me'at.

If I'm right that it's not in the gemara, it would be a geonic era minhag
that we (Ashk) do make a berakhah upon.

Tir'u baTov!
-Micha

-- 
Micha Berger             "And you shall love H' your G-d with your whole
micha@aishdas.org        heart, your entire soul, and all you own."
http://www.aishdas.org   Love is not two who look at each other,
Fax: (270) 514-1507      It is two who look in the same direction.


------------------------------


Avodah mailing list
Avodah@lists.aishdas.org
http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org


End of Avodah Digest, Vol 25, Issue 298
***************************************

Send Avodah mailing list submissions to
	avodah@lists.aishdas.org

To subscribe or unsubscribe via the World Wide Web, visit
	http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org
or, via email, send a message with subject or body 'help' to
	avodah-request@lists.aishdas.org

You can reach the person managing the list at
	avodah-owner@lists.aishdas.org

When replying, please edit your Subject line so it is more specific
than "Re: Contents of Avodah digest..."