Avodah Mailing List

Volume 06 : Number 152

Sunday, March 11 2001

• [none]
• Re: Purim seudah on Friday
• Re: 'chelek Eloak mimaal'
• RE: How Far Are We Obligated to Use Technology for Precision in Halacha?
• Re: Rabbinic authority
• Toras Purim
• Re: Purim seudah on Friday
• Re: Purim seudah on Friday

I just heard Rav Eliezer Ginsburg quote a Gra which says that "lehashmid,
laharog ule'abed means, respectively, (what we call shemad i.e.,)
conversion, murder, and ibud haguf. He then quoted Rav Michoel Ber
Weissmandl as having said that the last two (he didn't say anything
about the first, so I don't know if RMBW did) were not averted, but
delayed until the Holocaust.

Anyone else ever hear/see this?

Gershon
gershon.dubin@juno.com

> therefore although both are reading on Thursday the "ben prazim"
> has a stronger obligation and cannot be yotzeh by a mukaf chomah.

However, R' Akiva Eiger at the beg. of Megilla points out that it is
mashma from Rashi that when the bnei hakefarim come to the city a ben
ir reads for them, even though the ben ir has no chiyuv till the 14th
(Turei Even writes Rashi means the bnei hakefarim would read along milah
b'milah, but this is not pashut pshat in Rashi, see T"Y on the first
Mishna in Meg.)

On Sat, Mar 03, 2001 at 11:23:08PM -0500, Gil Student wrote:
: The Nefesh HaChaim 1:15 says that our neshamos are breaths from Hashem, 
: whatever that means.

I translated part of that NhC for another purpose, since I have it,
I thought I'd share what I wrote.

    Our Rabbis zt"l already compared the three-fold living ruach of man
    to the making of a glass utensil to reviving the dead. They said, "It
    is a kal vachomer (a fortiori) argument from a glass utensil, which
    is made by the breath of flesh and blood... Flesh and blood, which
    is made by the breath of HaKadosh Baruch Hu, how much more so!"...

    For the message must be similar to the metaphor. When we study the
    breath of the mouth of the worker into the glass container when he
    makes it, we find in it three concepts. The first idea is when the
    breath of air is still in his mouth, before it goes into the opening
    of the hollow tube, we can only call it then a "neshimah". The second
    idea, when the breath enters the tube, and continues like a line,
    then it is called "ruach" (wind). The third, lowest, idea, is when
    the breath goes from the tube and into the glass, and inflates in it
    until it becomes a container to fit the will of the glass-blower, then
    his wind stops and is called "nefesh", a term of rest and relaxation.

-mi

-- 
Micha Berger                 When you come to a place of darkness,
micha@aishdas.org            you do not chase out the darkness with a broom.
http://www.aishdas.org       You light a candle.
(973) 916-0287                  - R' Yekusiel Halberstam of Klausenberg zt"l

>> In either case, we have an obligation to ensure *to the best of our ability*
>> the kashrut involved.

> This is clearly false.  We don't, for example, check for all 18 possible
> treifoth when we shecht, we only check for the one for which we don't
> have a reliable chazaka.  Yet we do have the ability to check
> for all of them.

How does that make my statement false? A chazaka of kashrut is one of the
things we take into consideration when determining the kashrut of a food.

Akiva

> when he made poskim  the shelichim of the Sanhedrin at Yavneh.

Shlichuysahu is a din where smuchim are needed, not a general rule
in hora'ah.

From: "Yosef Gavriel and Shoshanah M. Bechhofer" <sbechhof@casbah.acns.nwu.edu>
> Nefesh, Ruach, Neshomo, Chayah, Yechidah, the five parts of the soul.

        I too was going to ask for elaboration,  as I understood this
part but not what it had to do with Chatzar Adar,  nor what the five
locations are or what they mean.  Spell it out for us dummies,  please.

Gershon
gershon.dubin@juno.com

> Rav Zvi Pesach Frank in Mikoei Kodesh says that since the "ben prazim"
> is chayav midivrei kabbala (neviim) and this year the mukaf chomah is
> only chayav midivrei chochomim - therefore although both are reading on
> Thursday the "ben prazim" has a stronger obligation and cannot be
> yotzeh by a mukaf chomah.

Just another note on this l'kula: some achronim explain the shitas BH"G
that a women cannot be motzi a man in meg. because her chiyuv is m'shum
af heim hayu b'oso hanes which is derabbanan while the chiyuv of the
man is m'divrei sofrim. If so, in Yer. this year a man would have no
problem listening to meg. from a woman - R' Carl, perhaps your wife can
read for you ; )

-CB

On Tue, Mar 06, 2001 at 01:55:11AM +0200, Carl and Adina Sherer wrote:
: Isn't there something about being oker the Shulchan when Shabbos starts,
: making Kiddush and resuming the meal? ...

On 8 Mar 01, at 13:37, Micha Berger wrote:
> How about we do what we do for the seider, when the shulchan is supposed
> to be removed and reintroduced -- appoint a ke'ara to serve as one's
> shulchan. Is there a chiluk between the two se'udos?

I think if you do it on Purim, you are supposed to be more than 
oker the Shulchan. While you don't have the Shulchan in front of 
you, you are supposed to bentch licht, daven Kabolas Shabbos 
and Maariv, and make Kiddush. The point is that you do not have 
to bentch until after the Shabbos part of the meal, and you can say 
Al HaNisim (and Retzei) in bentching. 

-- Carl
Please daven and learn for a Refuah Shleima for our son,
Baruch Yosef ben Adina Batya among the sick of Israel.  
Thank you very much.

mailto:sherer@actcom.co.il

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