Avodah Mailing List

Volume 32: Number 59

Mon, 07 Apr 2014

• 1. copying papers (Prof. Levine)
• 2. Re: Eitz HaDa'at (Micha Berger)
• 3. Why Foods Need Hashgacha: The Differences Between Recommended and Non-Recommended Hashgachos (Prof. Levine)
• 4. Tefillen - Kesav Arizal or Kesav Beis Yosef? (Prof. Levine)
• 5. Re: Tefillen - Kesav Arizal or Kesav Beis Yosef? (Micha Berger)
• 6. Re: Tefillen - Kesav Arizal or Kesav Beis Yosef? (Micha Berger)
• 7. Aruch HaShulchan or Aroch HaShulchan (Ben Waxman)
• 8. Why Foods Need Hashgacha: The Differences Between Recommended and Non-Recommended Hashgachos (Prof. Levine)
• 9. forgot to separate challah (Ben Waxman)
• 10. Re: Tefillen - Kesav Arizal or Kesav Beis Yosef? (Zev Sero)
• 11. The primary and most basic concept of Judaism! (Prof. Levine)
• 12. Re: forgot to separate challah (Micha Berger)
• 13. Kesav Arizal and Kesav Beis Yosef (Prof. Levine)
• 14. MAYIM CHAYIM - PARENTING (David Wacholder)

At 05:44 AM 4/3/2014, R. Ben Waxman wrote:

>On 3/30/2014 1:31 PM, Simon Montagu wrote:
> > It's not clear from the
> > question that any breach of the university regulations is involved,
> > especially if RAY didn't learn in a university himself.
>
>I understood the question to be "We know that my doing the work for her
>is wrong, but everyone does it and the professors know that everyone
>does it".

No professor who takes his/her job seriously should in any way 
condone cheating and copying.  I personally never give the same exam 
as I have given in previous years.  Furthermore,  all of my old exams 
and their solutions going back for many years are on my course web 
site.   This semester I am teaching a course in differential equations.  See

http://personal.stevens.edu/~llevine/ma221/old_exams221_2.html

for my "old" exams page that go back to 1993.

A couple of semesters ago a student told me that he had recently 
taken an exam in another course (not a math course)  and that he had 
done well,  because he had gotten the exam that the professor had 
given last year, and it was the same exam.  I asked if other students 
also had access to this exam, and he replied that most did 
not.  This, IMO, is most unfair.  Professors should make up new exams 
each semester.

I can understand how in a humanities course a writing assignment 
could be the same from one year to the next if the same book is read, 
and the assignment is something like "Discuss the strengths and 
weaknesses of the main character."   However, this does not mean that 
the instructor should condone students copying the essays of students 
who took the course previously.  Plagiarism is not to be condoned and ignored.

There are programs that detect plagiarism.  See 
http://tinyurl.com/mnhy29z  for example.

Honesty is a core value of Yahadus, and no rabbi should indicate in 
any way that one is allowed to cheat by copying.

YL
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On Tue, Apr 01, 2014 at 05:11:59AM +0000, Kenneth Miller wrote:
: Almost a month ago, Rabbi Arie Folger wrote:
: > tov lara' by eating from the fruit. Instead, the operative
: > phrase is lada'at, which rather than conveying the ability
: > to distinguish, conveys intimate knowledge. In fact, lada'at
: > as a verb conveys such intimate knowledge that it is Tanakh's
: > choice euphemism for sexual relations. 
..
: Rabbi Menachem Genack's "An Exalted Evening", based on the teachings
: of Rav Soloveitchik, page 75, says:

:> VA-YEDA ELOKIM means that He experienced their travail, their pain,
:> their suffering, their humiliation. It is complete sympathy, compassion,
:> and involvement. Similarly...

: Based on the above ideas, I suggest a new translation for "vayeda
: Elokim": G-d empathized.

I think that by narrowing from intiimate knowledge in general to a
particular kind, empathy, unnecessarily complicates translating eitz
hada'as tov vara.

Tir'u baTov!
-Micha

There is a talk about this at http://tinyurl.com/nyttog2  by Rabbi 
Dovid Cohen of the CRC  (Chicago)

 From yesterday's Hakhel email bulletin

The following question is extremely common:

I am an Ashkenazi Jew from Chassidish stock. 
However, we have no outward appearance of being 
Chassidish, nor do we have a Rebbe whom we 
follow. Also, we send all our children to Litvish 
schools. The only manifestation of our Chassidish 
roots is our family minhagim (i.e., davening 
nusach Sephard, standing for Kiddush and 
Havdalah, arranging the Seder Plate according to the Arizal, etc.).

For my bar mitzvah, my father bought me Arizal 
parashiyos, and now my son?s bar mitzvah is on 
the horizon. Which parashiyos should I buy for 
him ? Kesav Arizal or Kesav Beis Yosef?

It is well-known that the Steipler Gaon (R? 
Yaakov Yisrael Kanievsky, 1899?1985), and R? 
Yaakov Kamenetsky, (1891?1986) used to tell 
people the following: ?The only type of kesav 
mentioned in the works of the Rishonim is Kesav 
Beis Yosef, which is also the only kesav that is 
kosher according to all opinions. Therefore, by 
wearing Kesav Beis Yosef, one fulfills his Torah 
obligation according to all opinions. So why 
raise doubt unnecessarily?? This would seem to be 
particularly applicable in your situation, where 
it appears that you are raising your children in a Litvish environment.

Although one who is unquestionably Sephardi or 
Chassidish should follow his minhag (custom); one 
who is not a full-fledged Sephardi or Chassid 
would be advised to purchase Beis Yosef parashiyos.

Question

After what you?ve told me, I?m getting a bit 
nervous. Does this mean that I should change my own parashiyos to Beis Yosef?

Answer

This is a very sensitive subject which has no 
clear answer. It is simply impossible to respond 
to such a question without knowing the questioner 
and his family history. You should consult a Rav 
who is thoroughly familiar with both your family 
and the halachic issues involved to help you reach the right decision.

And from today's Hakhel email bulletin


FROM A READER: Regarding yesterday?s Sta?m Note: 
?Thank you, Rabbi Mendlowitz, for addressing this 
very common scenario, resulting from the 
Hashgacha delivering a large number of Sho?ah 
survivors from Hungary and Galicia hailing from 
Chassidishe stock, but whose 
children/grandchildren?s American upbringing and 
chinuch has been predominantly in the Litvishe 
tradition.  It is interesting to note that a 
scion of the Lechovitcher-Koidenover Chassidic 
School (which, indeed, was Lita-based), HaRav 
Sholom of Breihin, Zt?l, writes in his Sefer 
Mishmeres Sholom (6; 1) that his practice was to 
don Tefillin for reciting Birchos HaShachar and 
Krias Shma prior to Shacharis.  While his primary 
Tefillin (that he wore for davening) contained 
Arizal Parshiyos, as per the Minhag of his 
forefathers, followers of the Besht, Zt?l, his 
pre-Shacharis Tefillin contained Parshiyos of the 
Bais Yosef, in order to fulfill Mitzvas Tefillin 
in accordance with all opinions.?

YL

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On Fri, Apr 04, 2014 at 08:31:20AM -0400, Prof. Levine wrote:
> From yesterday's Hakhel email bulletin
...
> After what you've told me, I'm getting a bit nervous. Does this mean that 
> I should change my own parashiyos to Beis Yosef?

> Answer

> This is a very sensitive subject which has no clear answer. It is simply 
> impossible to respond to such a question without knowing the questioner 
> and his family history...

> And from today's Hakhel email bulletin

> was Lita-based), HaRav Sholom of Breihin, Zt"l, writes in his Sefer 
> Mishmeres Sholom (6; 1) that his practice was to don Tefillin for 
> reciting Birchos HaShachar and Krias Shma prior to Shacharis. While his 
> primary Tefillin (that he wore for davening) contained Arizal Parshiyos, 
> as per the Minhag of his forefathers, followers of the Besht, Zt'l, his 
> pre-Shacharis Tefillin contained Parshiyos of the Bais Yosef, in order to 
> fulfill Mitzvas Tefillin in accordance with all opinions."

Here's what I wrote Hakhel:

I think you might wish to reassure users that neither opinion actually
says the other is pasul. It's a question of ideal letter shape, but
Ari letters are close enough to Beis Yoseif that each would consider
the other kosher. Igeros Moshe (OC 4:9 nr end, vol 6 pg 17) says that
all the scripts are mutually kosher. But while I seem to recall that all
Sepharadim will use Ashkenazi scripts, not all Ashkernazim hold like Rav
Moshe that Sepharadi Vellish kesav is sufficient for the mitzvah.) (But
I don't remember where.)

In any case, any Ashkenazi could fulfill his mitzvah with Beis Yoseif,
Ari, or the Alter Rebbe's (as Chabad chassidim call the Baal HaTanya's
variant on Ari) kesav.

The wording of your last sentence appears to imply otherwise.

It's an interesting teshuvah
http://www.hebrewbooks.org/pdfpager.aspx?req=920&;st=&pgnum=17

The Lubabitcher Rebbe wrote to Rav Moshe suggesting that he wear Rabbeinu
Tam tefillin. Rav Moshe takes the suggestion, but wants Beis Yoseif
kesav. Beis Yoseif Rabbeinu Tam tefillin are a rarity, for obvious
reasons.

R' Eliezer Zirkind reports that he wrote a Russian-style Beis Yoseif
script....

:-)BBii!
-Micha

-- 
Micha Berger             A wise man is careful during the Purim banquet
mi...@aishdas.org        about things most people don't watch even on
http://www.aishdas.org   Yom Kippur.
Fax: (270) 514-1507                       - Rav Yisrael Salanter

On Fri, Apr 04, 2014 at 08:31:20AM -0400, Prof. Levine wrote:
> From yesterday's Hakhel email bulletin
...
> After what you've told me, I'm getting a bit nervous. Does this mean that 
> I should change my own parashiyos to Beis Yosef?

> Answer

> This is a very sensitive subject which has no clear answer. It is simply 
> impossible to respond to such a question without knowing the questioner 
> and his family history...

> And from today's Hakhel email bulletin

> was Lita-based), HaRav Sholom of Breihin, Zt"l, writes in his Sefer 
> Mishmeres Sholom (6; 1) that his practice was to don Tefillin for 
> reciting Birchos HaShachar and Krias Shma prior to Shacharis. While his 
> primary Tefillin (that he wore for davening) contained Arizal Parshiyos, 
> as per the Minhag of his forefathers, followers of the Besht, Zt'l, his 
> pre-Shacharis Tefillin contained Parshiyos of the Bais Yosef, in order to 
> fulfill Mitzvas Tefillin in accordance with all opinions."

Here's what I wrote Hakhel:

I think you might wish to reassure users that neither opinion actually
says the other is pasul. It's a question of ideal letter shape, but
Ari letters are close enough to Beis Yoseif that each would consider
the other kosher. Igeros Moshe (OC 4:9 nr end, vol 6 pg 17) says that
all the scripts are mutually kosher. But while I seem to recall that all
Sepharadim will use Ashkenazi scripts, not all Ashkernazim hold like Rav
Moshe that Sepharadi Vellish kesav is sufficient for the mitzvah.) (But
I don't remember where.)

In any case, any Ashkenazi could fulfill his mitzvah with Beis Yoseif,
Ari, or the Alter Rebbe's (as Chabad chassidim call the Baal HaTanya's
variant on Ari) kesav.

The wording of your last sentence appears to imply otherwise.

It's an interesting teshuvah
http://www.hebrewbooks.org/pdfpager.aspx?req=920&;st=&pgnum=17

The Lubabitcher Rebbe wrote to Rav Moshe suggesting that he wear Rabbeinu
Tam tefillin. Rav Moshe takes the suggestion, but wants Beis Yoseif
kesav. Beis Yoseif Rabbeinu Tam tefillin are a rarity, for obvious
reasons.

R' Eliezer Zirkind reports that he wrote a Russian-style Beis Yoseif
script....

:-)BBii!
-Micha

-- 
Micha Berger             A wise man is careful during the Purim banquet
mi...@aishdas.org        about things most people don't watch even on
http://www.aishdas.org   Yom Kippur.
Fax: (270) 514-1507                       - Rav Yisrael Salanter

Last week's Shabbat B'Shabbto had an interesting tidbit about the halacha
sefer written by Rabbi Yechiel Mechel Halevi Epstein.

Last week marked the date of the death of Rabbi Yechiel Mechel Halevi
Epstein, the rabbi of Novhardok, who passed away on the twenty-second
of Adar II, 5668 (1908). Rabbi Epstein is best known as the author of
the book Aroch Hashulchan, where he discusses and rules on the halachot
in the four volumes of the Shulchan Aruch.

I have heard the name of his book pronounced by many Torah experts, both
rabbis and students, but it seems that I have never heard it pronounced
correctly (as written in the title of this article): Aroch Hashulchan --
where the vowel on the letter reish is a cholam, an "o" sound.

Our predecessors had a custom of naming their books with phrases
taken from verses in the Tanach. That is what Rabbi Yosef Karo did
when he gave a name to his great work of halacha -- "And you will sit
on a prestigious couch with a table set before it -- shulchan aruch"
[Yechezkel 23:41], and he did the same when he called another book
"Beit Yosef" -- the house of Yosef -- [Bereishit 43:18, and more]. This
book is built around the work "Arba'a Turim" written by Rabbi Yaacov,
the son of the ROSH. The name of this work is also taken from a verse,
"Fill it with settings of stones, four rows of stones" [Shemot 28:17].

Well, Rabbi Epstein didn't simply reverse the two words of the name
Shulchan Aruch. Rather, he quoted from a verse: "Set the table -- aroch
hashulchan -- light the candelabrum, eat and drink" [Yeshayahu 21:5]. As
he writes in his introduction, "I slaughtered my food, I set my table...
I hope to G-d that many people will join me at my table, and let the
humble ones eat and be satiated."

There is a talk  on this tope at

http://www.yutorah.org/lectures/lecture
.cfm/777801/Rabbi_Dovid_Cohen_%28CRC%29/Why_Foods_Need_Hashgacha:_The_D
ifferences_Between_Recommended_and_Non-Recommended_Hashgachos#

  by Rabbi Dovid Cohen of the CRC  (Chicago)

YL
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Rav Aviner was asked if a woman forgot to separate challah before she 
lit Shabbat candles, if she can take challah afterwards. He answered, 
yes she can because she lit mistakenly. Had she known that she hadn't 
taken challah, she wouldn't have accepted Shabbat.

Why would challah be different from anything else? Because its a mitzvah 
(maybe)?

Ben

On 4/04/2014 8:31 AM, Prof. Levine wrote:
>  HaRav Sholom of Breihin

Brahin.  It was a village about 50km north of Chernobyl, and was mostly
populated by Chernobyler chassidim.  The Mishmeres Sholom, a brother of the
Koidanover Rebbe, was the rov.  My great-grandfather was the only Lubavitcher
in the village.  When the Chernobyler Rebbe would visit he would stay with my
great-grandparents, because it was almost the only house where he could get
a decent rest.


On 4/04/2014 4:52 PM, Micha Berger wrote:
> The Lubabitcher Rebbe wrote to Rav Moshe suggesting that he wear Rabbeinu
> Tam tefillin. Rav Moshe takes the suggestion, but wants Beis Yoseif
> kesav. Beis Yoseif Rabbeinu Tam tefillin are a rarity, for obvious reasons.

His request for BY ksav was an afterthought.  If that were the only issue
he would have been wearing RT for decades.  The reason he had not been wearing
them was not because of the ksav, but because of the practise of chassidishe
sofrim to leave space at the end of parshas Vehaya Ki Yeviacha.  Now that the
LR had arranged for REZ to write for him special RT's tefillin without this
space, he requested that while he was about it he should also use BY ksav.

-- 
Zev Sero
z...@sero.name

The following is from RSRH's Nissan VI essay that appears in the 
Collected Writings of RSRH Volume I page 111.

We are to place our whole being under the guardianship of God
and follow the guidance of God unconditionally. Then not only the
spirit, but also the body, the heart, the thought, the word and the deed,
the productive, working, rewarding life, the individual, family, and
communal life are one with God. The highest, loftiest thought as well
as the most physical, sensual feeling, the most magnificent heroic deed,
as well as the most common every-day enjoyment amount to nothing
without God, are everything with God, through God, for God. Tomim:
with one's whole life and being! This is the primary and most basic
concept of Judaism!
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On Sat, Apr 05, 2014 at 08:59:25PM +0200, Ben Waxman wrote:
> Rav Aviner was asked if a woman forgot to separate challah before she  
> lit Shabbat candles, if she can take challah afterwards. He answered,  
> yes she can because she lit mistakenly. Had she known that she hadn't  
> taken challah, she wouldn't have accepted Shabbat.

See MB 261:4. This is the halakhah in Israel, where challah is a more
serious matter. In chu"l, yeish lehachmir because you can eat the mishneh
lechem on Shabbos then separate challah after havdalah.

Also, in s"q 28 the MB appears to be saying that this is only before her
husband or rov hatzibur accepted Shabbos.

> Why would challah be different from anything else? Because its a mitzvah  
> (maybe)?

Yes -- shevus letzorekh mitzvah (also in MB 261:28).

Tir'u baTov!
-Micha

-- 
Micha Berger             Weeds are flowers too
mi...@aishdas.org        once you get to know them.
http://www.aishdas.org          - Eeyore ("Winnie-the-Pooh" by AA Milne)
Fax: (270) 514-1507

 From today's Hakhel email bulletin


Question

I recently had my mezuzos checked, and was 
informed that some of them are Kesav Arizal while 
others are Beis Yosef. Is it a problem to use 
both at the same time in one house?

Answer

Ideally, all the mezuzos in one?s home should be 
written according to one custom. Therefore, if 
one can afford it, the other kesav should be 
replaced. If one is renting, however, there is 
significantly more room to be lenient.

Question

What if one?s tefillin parashiyos are written 
according to one kesav, while his mezuzos are 
written according to a different kesav?

Answer

If the tefillin are Kesav Arizal ? and that is 
his minhag ? while the mezuzos are Kesav Beis 
Yosef, there is no problem at all. This is 
because many acharonim are of the opinion that 
the Arizal only wanted his kesav used in tefillin in any event.

If however, the tefillin are Beis Yosef while the 
mezuzos are Arizal, and the person is Chassidish, 
he may want to change his tefillin parashiyos to 
Kesav Arizal. If he is not Chassidish, he should 
switch his mezuzos to Kesav Beis Yosef if he can 
afford it. (Although again, when renting there is room to be lenient.)

Question

Is it correct to assume, therefore, that if one 
finds a combination of Kesav Arizal and Kesav 
Beis Yosef within the tefillin themselves, this would be problematic?

Answer

Correct. Although such tefillin are kosher, it is 
not recommended to continue using them.

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


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   1. In the three week "recovery" of the Metzora, Stage One the terracotta
            bowl containing  Mayim Chaim provides the setting for the
sacrifice. Mayim
            Chaim comes from streams which never stop flowing - [in contrast to
            seasonal streams which are dry in summer - ka'afikim
baNegev - suddenly
            water starts flowing out. ]
            2. Mayim Chayim reflects Hashem's Hashgachah Temidit - Hashem's
            ongoing flow of caring. This was promised in the Sneh and
continues until
            the end of time. It is the basis for the cure of the
Metzora's spiritual
            malaise.
            3. The Avot had received ongoing focus from Hashem, but
            scoffers dismissed them as exceptions, an elite family
group centered
            around the Avot and Imahot.
            4. After 200 in Mitzrayim, the oppressed people were not
            expecting imminent rescue. The Suffering could end even
generations later,
            and they had to adapt to Par'oh's system as best they
could. Some of the
            enslaved nation was sure to be rescued, but as the Midrash says on
            Chamushim, even the Levi'im were not assured that they
were to be included.
            Even Moshe was in Midyan shepherding sheep of Yitro. This
"alienation" was
            widespread. The Egyptian Empire listed Hashem as a minor
weak deity,
            certainly no more dangerous than many others.
            5. A Burning Bush changed History. Moshe Rabeinu thought it was
            his own father Amram calling his name, but it was really
Hashem evincing
            "parental" concern. Hashem said that from now on Hashem
has "adopted" the
            Benei Yisrael - Bni Bechori Yisrael....if you do not
release my All of my
            Children you will be forced to release them. Parenting begins as a
            unilateral covenant. the "Name" of that permanent
commitment was EHKEH -
            the first rush of deep bonding with a new child - ASHER
EHKEH - even in all
            future situations, I watch over them like a parent. "the
Guard of Israel
            will not weary nor will He fall asleep".
            6. "Adoption Papers" for an entire huge population was new to
            the enslaved Jews. Hashem needed to show repeatedly that
he was willfully
            and specifically caring for them. Nagof Ve'Rafo -  each of
the Makos showed
            the Benei Yisrael that they can rely on His ongoing
caring. They began to
            develop a trust of Hashem, a mutual bond. Rashbam points out - this
            developing Mutual Bond - is Y H Y H - Bnei Yisrael are
solidifying their
            bond and Trust in Hashem. In the feedback system familiar
to all parents,
            the trust builds up over time. "Vaya'aminu" specifically
refers to this,
            and at each juncture it became deeper.
            7. Hashem Elokecha - Hashem whose "name" is ALWAYS caring
            Personally  about the Bnei Yisrael - whose trust you built
up leaving
            Mitzrayim.
            8. After Korban Pesach and Kriat Yam Suf and appreciation of
            the children that the
            9.
            10. Dvarim 11-10    Tamid Einei Hashem Elokecha Bah -  His
            focus never wavers from the Land. Perhaps that was always
somewhat true,
            but its Covenant status began with the Exodus. "Ani
Rishon" to be your
            self-appointed shepherd/parent - begins with Ytziat
Mitzrayim, and never
            will become obsolete. Parental caring must be permanent
and irrevocable.
            11. [Outsiders are aware of Hashem as existing, but see him as
            hidden behind so many clouds and obstructions as to be basically
            inaccessible. They have no direct connection built up with
him. Compare
            Rashba Chidushim Al hahagadot, last chapter.] When a Jew
sees himself as
            outside the connection with Hashem, he becomes a Metzora.
Only after the
            open confrontation with a Kohein makes no change in him -
only then can he
            become proclaimed officially.
            12. RAABaN adds that he keeps the Key of Rain and Providing
            Food - as parent he wants to personally give it. If he
gave the keys to
            others - as the White  Nile River which just unaccountably
rises every
            spring - hiding the obscure gift giver - make the Giver
irrelevant and
            ignored. This is familiar to every parent.
            13. As with children, when the rain comes - we pay attention
            and feel Hashem's presence. When the sky is sunny - some
of us forget who
            sent the rain - some see themselves as alienated and
isolated. Feeling
            deprived of connection with Hashem, they  see no
connection with Chessed
            and Rachamim of Hashem. They then see their fellow man as
ravenous beasts
            of prey. The bite of the weasel like "Achshuv" becomes the
Nega of Tzara'at
            - [the Circulatory System of Hashem's Chessed is obstructed and
            ineffective, leading to dead spots in the person's skin,
becoming raised
            warts, rotten scabs, or blotches. It is a physical manifestation of
            spiritual disconnect.  The Kohein is spiritually connected
and interacting
            with the Kohein is necessary for hope of cure.
            14. As part of that caring, Hashem is always saving Yisrael
            from harm. Hashgacha Tmidit - is bedrock Torah.  Awareness
of the ongoing
            personal connection with is normal and healthy. Seeing the
Generosity of
            Hashem's ultimate Chessed which keeps flowing abundantly -
is the spiritual
            life source of a Jew. [Compare appendix to Shiurei RYYW ]


-- 
David Wacholder
Email: dwachol...@gmail.com
dwachol...@optonline.net
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