Avodah Mailing List

Volume 28: Number 15

Thu, 27 Jan 2011

• 1. organ donations and techiyat hametim (Eli Turkel)
• 2. taking A hat into A bathroom (Eli Turkel)
• 3. Re: Taking A Hat Into A Bathroom (kennethgmil...@juno.com)
• 4. Re: reading by street light (T6...@aol.com)
• 5. reading by street lights (Eli Turkel)
• 6. Re: Shiras Hayom in Shacharis (S.)
• 7. Organ donation and techiyas hameisim (Harvey Benton)
• 8. Re: taking A hat into A bathroom (Moshe Y. Gluck)
• 9. Re: taking A hat into A bathroom (Micha Berger)
• 10. Re: organ donations and techiyat hametim (Goldmeier)
• 11. Re: Taking A Hat Into A Bathroom (Simon Montagu)
• 12. Re: Taking A Hat Into A Bathroom (Micha Berger)
• 13. Can a Sefer Torah Be Donated or Lent to a Reform Temple? (David J Havin)
• 14. asma al-haq (Saul.Z.New...@kp.org)
• 15. Re: Can a Sefer Torah Be Donated or Lent to a Reform Temple? (Daniel Bukingolts)
• 16. Re: Can a Sefer Torah Be Donated or Lent to a Reform Temple? (Micha Berger)
• 17. Re: asma al-haq (Zev Sero)
• 18. Re: Shabbos Shira (Micha Berger)

<<I am continually amazed at the number of otherwise intelligent Jews who do
not want to donate organs because they are concerned that they will be left
without a kidney in techiyas hameisim.

Trust me, if Hashem can revive the dead, he can supply those who donated an
organ with a spare in the World to Come.>>

This point is made strongly when discussing those who perished in the
concentration camps and only ashes remained.

R Chaninah Ben Tradyon is immediately received into
Olam HaBah despite being burnt. Can't imagine that doesnt also include
techiyat hametim.

The only point some poskim make is that a dad person is not required to
fulfill mitzvot

-- 
Eli Turkel
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<<Which is why we take a tallis off when going to the men's room, but not
a tallis qatan.>>

Nevertheless one does not say another bracha on the tallit after leaving the
bathroom


-- 
Eli Turkel
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If a person has a hat or jacket which he truly wears only for tefilla (and
incidental times, such as to and from tefilla), then indeed, I see no
reason why it would be different from a tallis or kittel.

But if he would also wear it to other "dress-up" occasions, such as a
wedding or a bris, then it is not truly "meyuchad l'tefilla", then it is
merely part of his "dress-up" wardrobe, and it was never his intention to
imbue it with the kedusha of tashmishei mitzva, and there would be no
problem wearing it into the bathroom. I would imagine this to be true even
if most of the time it is worn for tefilla and only occasionally for other
events; it doesn't seem much different than the tenai made on what is
allowed to be done in a shul, or with one's tallis bag.

And certainly, if one wears his hat and jacket wherever he goes (as is common in certain circles), this whole question doesn't even begin.

Akiva Miller

____________________________________________________________
Globe Life Insurance
$1* Buys $50,000 Life Insurance. Adults or Children. No Medical Exam.
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From: Saul.Z.New...@kp.org
To
 
http://lifeinisrael.blogspot.com/2011/01/machlokes-between-rav-cha
im-and.htm
l  

on whether the gzeirah of shema yateh   is relevant  to  reading by street 
lights....




>>>>>
 
 
Does anyone today forbid reading on Shabbos by electric light?  (I'm  not 
talking about the issue of using electricity generated by the electric  
company vs generators)
 

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



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



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http://lifeinisrael.blogspot.com/2011/01/machlokes-between-rav-ch
aim-and.html

on whether the gzeirah of shema yateh   is relevant  to reading by street
lights....>.

I was confused - why would reading from by the street light be any different
then reading in ones home using electric lights (or be more mutar as the
rebbetzin claims).
Does anyone claim that one can't read by electric lights because of "shema
yate"

-- 
Eli Turkel
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R. Elozor Reich


> (to refer to the Geonim as
Rav is incorrect and lessens their honour


!!! In Bavel the title they used was Rav. The idea of "Godol me-rabban
shemo" is brought by Rav Sherira and refers to the very earliest Tannaim,
who are known to us with neither the title Rabban nor Rabbi, not the
ge'onim. Can we imagine that Rav Sherira had the arrogance to use it to
refer to him and the ge'onim? The appelation "Gaon" is shortened from the
full title "rosh yeshiva ge'on ya'akov," used by them, but we also see from
the Karaites that they were known as "Rabbanim." Finally, even if you are
correct and they were never known as Rav by their contemporaries, in all
subsequent literature they are known by Rav, so it certainly does not
lessen their honor, and in a certain sense, referring to them by Rav is
therefore *historically* correct.


(That said, nice letter.)


SW

 
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Michael Feldstein wrote:
I am continually amazed at the number of otherwise intelligent Jews who do
not want to donate organs because they are concerned that they will be left
without a kidney in techiyas hameisim.

Trust me, if Hashem can revive the dead, he can supply those who donated an
organ with a spare in the World to Come.

I have 2 comments: 1. I have heard similar sentiments regarding organ donation 
after death (not live cases like a kidney)...... namely that we need the organ 
for ourselves in the World to Come. Are these sentiments based in 
halacha/kaballah/ or other Torah sources?
2. Just because God can supply people with organs after Techiyat Hameitim, it 
doesn't mean that He necessarily will......for example......He can bring 
Moshiach Now, but thus far He has chosen not to.....HB


      
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<<Which is why we take a tallis off when going to the men's room, but not
a tallis qatan.>>

R' Eli Turkel:
Nevertheless one does not say another bracha on the tallit after leaving the bathroom
-----------------



KT,
MYG

On Tue, Jan 25, 2011 at 10:30:57PM -0500, Moshe Y. Gluck wrote:
: But isn't that only because one still had the tallis kattan on in the
: bathroom, and therefore wasn't m'siach daas from the berachah?

.. and because one had intent to put the tallis back on. Which leads to
the counterintuitive (in my intuition's opinion) result that if you take
your tallis off on purpose to put on later, you don't need a berakhah; but
if it slips altogether off unintentionally, you do need one when you put
it back on.

In any case, no one makes a berakhah on putting their hat back on. Not
even those who timed "oteir Yisra'el besif'arah" for when they put it
on in the first place.

Tir'u baTov!
-Micha

-- 
Micha Berger             I always give much away,
mi...@aishdas.org        and so gather happiness instead of pleasure.
http://www.aishdas.org           -  Rachel Levin Varnhagen
Fax: (270) 514-1507

On 25/1/2011 10:57 AM, Eli Turkel wrote:
>> Trust me, if Hashem can revive the dead, he can supply those who donated an
>> organ with a spare in the World to Come.

> This point is made strongly when discussing those who perished in the
> concentration camps and only ashes remained.

> R Chaninah Ben Tradyon is immediately received into
> Olam HaBah despite being burnt. Can't imagine that doesnt also include 
> techiyat hametim.

there is a difference between "can" and "will". Perhaps someone kille 
din the holocaust will be ok by techiyas hameisim because he was killed 
and did not do it to himself, whereas someone who donates an organ, who 
did it to himself, will not get his organ back.

Just a thought.

Kol tuv
Rafi Goldmeier

On Mon, Jan 24, 2011 at 6:02 PM, kennethgmil...@juno.com
<kennethgmil...@juno.com> wrote:
> If a person has a hat or jacket which he truly wears only for tefilla
> (and incidental times, such as to and from tefilla), then indeed, I
> see no reason why it would be different from a tallis or kittel.
>
> But if he would also wear it to other "dress-up" occasions, such as a
> wedding or a bris, then it is not truly "meyuchad l'tefilla", then it
> is merely part of his "dress-up" wardrobe, and it was never his
> intention to imbue it with the kedusha of tashmishei mitzva, and there
> would be no problem wearing it into the bathroom.

Conversely, if one never wears a jacket and hat for other dress-up
occasions, I don't see why one would think one needs to wear them for
tefilla. I can understand dressing for tefilla as formally as one ever
dresses, but I don't see where the idea comes from of a special
costume for tefilla.

On Wed, Jan 26, 2011 at 12:52:49PM -0800, Simon Montagu wrote:
: Conversely, if one never wears a jacket and hat for other dress-up
: occasions, I don't see why one would think one needs to wear them for
: tefilla. I can understand dressing for tefilla as formally as one ever
: dresses, but I don't see where the idea comes from of a special
: costume for tefilla.

SA OC 282:2, and the MB 8:4, citing the Bach, specifies that this is in
addition to yarmulka.

Tir'u baTov!
-Micha

Is it permitted for an orthodox synagogue to donate or lend a Sefer Torah to
a reform temple?

http://onthemainline.blogspot.com/2011/01/on-intellectual-honesty.html  
the rambam's    "accept the truth from whatever source it comes," 
in the original....


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are you asking for discussion sake or for actual psak halacha? I can ask Rav
Nebenzahl shlit"a for you if you want.

On Thu, Jan 27, 2011 at 12:14 PM, David J Havin <djha...@vicbar.com.au>wrote:

> Is it permitted for an orthodox synagogue to donate or lend a Sefer Torah
> to
> a reform temple?
>
>
> _______________________________________________
> Avodah mailing list
> Avo...@lists.aishdas.org
> http://lists.aishdas.org/listinfo.cgi/avodah-aishdas.org
>



-- 
Daniel Bukingolts
From Israel: 052-884-3630
From America: 011-972-52-884-3630
Skype - dbuky86
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On Thu, Jan 27, 2011 at 04:29:10PM +0200, Daniel Bukingolts wrote:
: are you asking for discussion sake or for actual psak halacha? I can ask Rav
: Nebenzahl shlit"a for you if you want.

It's worth putting up a reminder:
Anything on Avodah should be assumed to be "for discussion sake". Even any
emails written by poseqim. (Not that too many still write in, ever since
it was demonstrated 5 yrs back that Avodah can be mined for material by
troublemakers looking to start a ban...)

But it's nice to know we have someone who can ask questions of R
Avigdor or R Chizqiyahu Nebenzahl. You might regret making that public
knowledge...

Tir'u baTov!
-Micha

On 27/01/2011 10:30 AM, Saul.Z.New...@kp.org wrote:
>
> _http://onthemainline.blogspot.com/2011/01/on-intellectual-
> honesty.html_the rambam's "accept the truth from whatever source
> it comes,"
> in the original....

No need to run to Arabic.  Here it is in the Rambam's own Hebrew:
http://mechon-mamre.org/i/3817.htm#24

-- 
Zev Sero                      The trouble with socialism is that you
z...@sero.name                 eventually run out of other people?s money
                                                      - Margaret Thatcher

On Wed, Jan 12, 2011 at 10:11:57AM -0500, Rich Wolberg wrote:
:   "Sing unto Him, make melody unto Him; Speak of all His marvelous works."
: 
: Interestingly the verse has singing followed by melody prior to "speaking."
: Rav Kook zt"l describes this as three stages. The first stage is shirah
: (song) which is an initial flash of insight not fully developed. The
: second is zimrah (music) expressing our inner emotions and feelings
: of gratitude. And the third is sicha (speech) which is contemplative
: discourse.

Do you know where RAYK says this? It doesn't match my intuition either (any
more than yours).

Shirah refers to poetry as much as song, and therefore I would think has to
do with the lyrics more than the melody, harmony or rhythm. IOW, not only
insight, but insight that was embued with emotion.

Zimrah, I would have thought, refers to the music itself.

And sichah... Well, sichah is a term for tefillah, as when Yitzchaq goes
lasuach basadeh. But chazal use it (admittedly, a different dialect than
Tanakhi Hebrew) to describe flirtation -- "al tarbeh sichah im ha'ishah."
In Ashirah Lashem <http://www.aishdas.org/siddur.shtml> (pg 27) I put
it this way introducing Lekha Dodi:
    As we noted earlier (Ashrei, note 4), Yitzchak is an archetype of
    one who mastered Avodah {Worship [of G-d]}. Yitzchak's name has
    romantic connotations; when he has a quiet moment alone with his wife,
    he was "metzacheiq es Rivqah ishto" (B'reishis 26:8). His encounter
    with G-d pn Moriah was when he went out "lasuach basadeh (ibid. 24:63)
    {to speak in the fields}. The word "lasuach" brings to mind the
    admonition in Avos (1:5) "do not overly engage in sichah with
    a woman". There, Rav Hirsch defines sichah as a light, perhaps
    flirtatious, conversation. Yitzchak prayed to "the Beloved of his
    soul". Flirting with G-d.
    Following in his footsteps, members of the Chassidic movement of
    the Second Temple era would go out in the fields, calling each other
    to come greet the Shabbos Queen together. Based on this custom, the
    Kabbalists of Tzefas instituted Kabbalas Shabbos. They saw Shabbos
    as a bride, and would go out "lasuach basdeh" to be "metzacheiq"
    her with the love song of Shir haShirim, with Tehillim, and with
    this poem. Earlier generations of the current Chassidic movement
    too would go out to the woods to sing their greeting.

Tir'u baTov!
-Micha

-- 
Micha Berger             It's never too late
mi...@aishdas.org        to become the person
http://www.aishdas.org   you might have been.
Fax: (270) 514-1507                      - George Elliot


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