Avodah Mailing List

Volume 34: Number 44

Tue, 26 Apr 2016

• 1. Re: Fitbit on Shabbos (Akiva Miller)
• 2. Re: RMF Mattir Neder Gebrochts (Rabbi Meir G. Rabi)
• 3. Moadim Chagim Zmanim (Akiva Miller)
• 4. Re: lion king (Micha Berger)
• 5. Re: lion king (Zev Sero)

Regarding hachanah, R' Micha Berger wrote:

> A fitbit really has no function until after Shabbos, so the
> same reasoning would apply.

True, but hachana is a problem only if specific actions are taken to do
that preparation. For example, washing one's hands over a sink full of
dirty dishes is okay, even if one likes the idea that the dishes will get
wet, provided that he'd be washing his hands there anyway, even if the sink
was empty. So too for the Fitbit, which is already attached to whatever,
and one is not doing any specific action for the Fitbit.

Akiva Miller
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On Sat, Apr 23, 2016 at 2:44 AM, Micha Berger <mi...@aishdas.org> wrote:
> Notice we have convlicting reports about RYSE, but the one who says
> he allowed leaving the minhag of gebrochts didn't so much dismiss the
> minhag as wrong as much as agree with the ST ...

> IOW, my wanting confirmation of the story about RMF has to do with my
> opinion of RMF's tendencies in pesaq. Not that the idea is inadmissable.
> And I'm betting that if RMF did advise hataras nedarim, it was for
> reasons similar to the RYSE report.

May we assert that no matter the number of participants who follow a
custom, the numbers do not make a binding Minhag that requires Hatarah -
as R H Schachter wrote about eating hard Matza.

May I venture that a Posek who suggests that it does require [or will not
permit] Hatarah is also only protecting broader issues or being polite. A
Posek's opinion is therefore no better than the position taken by Reb
Moshe. What we require is that the matter have some Halachic foundation.
But we have yet to see any practical/Halachic foundation that there is
a risk that Matzos may become Chamets if they become wet.

The closest true argument was documented by the ShTeshuvah who clearly
related the problem to the type of Matza baked to be used for Gebrochts
- it was at risk of not being properly baked [presumably because they
were trying to keep it as white a possible] and being Chamets in the
first place - it actually had nothing to do with the Matza Meal becoming
wet. And that problem was solved by modifying the Matza baked for meal
to be baked hard.

Best,
Meir G. Rabi

In both the Kiddush and Amidah of Yom Tov, we have several phrases:

shabasos limnucha
moadim l'simcha
chagim uzmanim l'sason

I have a pretty clear understanding of what Shabasos are, especially as
opposed to the other three. But what precisely distinguishes the other
three from each other?

My first guess is that Moadim includes both Yom Tov and also Chol Hamoed,
because they share the mitzvah of simcha, as specified. But then what are
Chagim and Zmanim, and how are they distinct from each other, and are they
the same in regards to Sason?

Akiva Miller
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An Areivim exchange...

On Mon, Apr 25, 2016 at 8:08pm IDT, R `Eli Turkel wrote:
> what is the origin of the story that the lion is king of the beasts

On Mon, Apr 25, 2016 at 9:31pm +0300, Lisa Liel wrote:
: According to
: https://en.wikipedia.org/wiki/Cultural_depictions_of_lions it comes
: from the lion having been a symbol of kingship in the ancient world.

... Doesn't this just beg the question?

I presume RET is asking -- and if not, I am -- was Yaaqov avinu's berakhah
of Yehudah the first association of lions with melukhah? Or did he draw
from some pre-existing part of the ancient world?

:-)||ii!
-Micha

-- 
Micha Berger             Today is the 2nd day
mi...@aishdas.org        in/toward the omer.
http://www.aishdas.org   Gevurah sheb'Chesed: What is constricted
Fax: (270) 514-1507                           Chesed?

On 04/25/2016 03:58 PM, Micha Berger wrote:
> On Areivim, Lisa Liel wrote:
>> On Areivim R `Eli Turkel wrote:

>>> what is the origin of the story that the lion is king of the beasts

>> According to
>> https://en.wikipedia.org/wiki/Cultural_depictions_of_lions it comes
>> from the lion having been a symbol of kingship in the ancient world.

> I presume RET is asking -- and if not, I am -- was Yaaqov avinu's berakhah
> of Yehudah the first association of lions with melukhah? Or did he draw
> from some pre-existing part of the ancient world?

Who says he *did* associate lions with melucha?  The pesukim don't
make such an association.  Unkelus does make that connection,
translating "gur aryeh Yehudah" as a prophecy that royalty will
come to Yehudah, but even there Rashi explains that this means that
a young David will become a mighty king, just as a lion cub becomes
a mighty beast.  So the lions there are not really a symbol of
royalty but of might; and Unkelus's treatment of the rest of the
pasuk seems to confirm that.

But all this is about using lions as a symbol of royalty.  RET's
question was not about that but about the idea that lions themselves
are kings, and that seems to come from a Xian source.

-- 
Zev Sero               All around myself I will wave the green willow
z...@sero.name          The myrtle and the palm and the citron for a week
                And if anyone should ask me the reason why I'm doing that
                I'll say "It's a Jewish thing; if you have a few minutes
                I'll explain it to you".


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