Volume 33: Number 74
Fri, 08 May 2015
Subjects Discussed In This Issue:
Message: 1
From: Lisa Liel
Date: Thu, 07 May 2015 09:19:59 -0500
Subject: Re: [Avodah] The Princess and I: Academic
On 5/7/2015 1:25 AM, Prof. Levine via Avodah wrote:
> From http://tinyurl.com/km8kf2n
>> The last few decades have witnessed the veritable explosion of "new
>> perspectives" and horizons in the academic study of Kabbalah and
>> Jewish Mysticism. From the pioneering work of the late Professor
>> Gershom Scholem, and the establishment of the study of Jewish
>> Mysticism as a legitimate scholarly pursuit, we witness a scene
>> nowadays populated by men and women, Jews and non-Jews, who have
>> challenged, (re)constructed, and expanded upon Scholem's work.[2] ...
R' Adin Steinsalz once said about the Kabbalah Center type of Kabbalah
that it bore the same relationship to real Kabbalah that pornography
does to love. This "academic Kabbalah" bears the same relationship to
real Kabbalah that an anatomy book does to love.
Lisa
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Message: 2
From: Prof. Levine
Date: Thu, 07 May 2015 13:32:05 -0400
Subject: Re: [Avodah] Meron live
At 01:07 PM 5/7/2015, Micha Berger wrote:
>On Thu, May 07, 2015 at 10:01:44AM -0400, Prof. Levine via Avodah wrote:
>: I have to admit that I simply do not understand the goings on shown
>: which I looked at last night, and am now looking at a bit.
>
>: The Sefardim hold one is not allowed to take a haircut the entire
>: 33rd day...
>: Ashkenazim hold "micktzas ha Yom K'kulo," when it comes to the last
>: day of aveilus for someone sitting shiva...
>
>Both of which are minhagim, not halakhah. Also, the minhag is not to
>get one's hair cut, rather than cutting someone else's hair, which would
>mean you're worried about whether it applies to 3 year olds.
Indeed, I think one should be.
Truth be told my mother, A"H, told me that once a child is at least
one year old and can say a few words, then his hair gets cut. This
is what I did with my sons, and I am sure it is an old minhag.
>Minhagim evolve, that's what they do. If the Peri Eitz Chaim records the
>Ari's position that it's apprpriate to not just refrain from mourning
>on Lag baOmer but to celebrate it, there is sufficient motive -- in
>the eyes of many. Of course, that "many" wouldn't include the Yekke
>qehilos. And I had a choice of bonfires at yeshivos gedolos to go to
>last night, had I wanted to. Litta joining in is defintely new.
Indeed, this is where the New Religion is coming from. Years ago
someone asked Rav S. Schwab, ZT"L, about certain things that
certain chassidishe women do when they are pregnant and if they were
valid. His forceful reply was, "My mother never knew about such
things, my grandmother never knew about such things, and my great
grandmother never knew about such things. These people are making up
a religion!!!!!"
I am not comfortable with people making up a religion, particularly
since RSRH says definitively the Judaism is not a religion, to the
New Religion is not Judaism by definition.
>The Radbaz, R' David b Shelomo ibn Zimra was among the gerushei Sefarad,
>who ended up in Tzefas in 1513 and eventually end up in Egypt where
>he was RY (he taught the Shitah Mequbetzes, R' Betzalel Ashkenazi)
>and ABD. But the version of the minhag he recorded would not pose the
>question -- observe the first "half" of the omer, and then a haircut a
>week before Shavuos isn't a problem.
The MB points out that the minhag in Vilna was to start the
restrictions of Sefirah on the first day of Rosh Chodesh Iyar and
then they end in the morning of the first of the 3 days before
Shavuous. I took a haircut shortly before Rosh Chodesh Iyar. There
were no crowds to contend with and I had no waiting.
This morning I trimmed my mustache and the hair that grows under my
neck below my beard at shortly after sunrise.
I will take a haircut on 3 or 4 Sivan. Again, there will be no crowds
to contend with.
This has worked and continues to work for me. YL
PS. My wife has asked more than once, " How can they observe the
aveilus restrictions of Sefirah during Pesach when it is a Yom
Tov?" My reply is, "I do not know."
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Message: 3
From: Micha Berger
Date: Thu, 7 May 2015 13:53:11 -0400
Subject: Re: [Avodah] Meron live
On Thu, May 07, 2015 at 01:32:05PM -0400, Prof. Levine via Avodah wrote:
: >Both of which are minhagim, not halakhah. Also, the minhag is not to
: >get one's hair cut, rather than cutting someone else's hair, which would
: >mean you're worried about whether it applies to 3 year olds.
: Indeed, I think one should be.
Maqor? Since when do we expect 3 yr olds to conform to minhag?
...
: >Minhagim evolve, that's what they do. If the Peri Eitz Chaim records the
: >Ari's position that it's apprpriate to not just refrain from mourning
: >on Lag baOmer but to celebrate it, there is sufficient motive -- in
: >the eyes of many. Of course, that "many" wouldn't include the Yekke
: >qehilos. And I had a choice of bonfires at yeshivos gedolos to go to
: >last night, had I wanted to. Litta joining in is defintely new.
:
: Indeed, this is where the New Religion is coming from....
The PEC is older than RSRH. If you want to label any particular change
as a "New Religion", you dwell in a glass house.
...
: The MB points out that the minhag in Vilna was to start the
: restrictions of Sefirah on the first day of Rosh Chodesh Iyar and
: then they end in the morning of the first of the 3 days before
: Shavuous. I took a haircut shortly before Rosh Chodesh Iyar. There
: were no crowds to contend with and I had no waiting.
And the Radbaz predates the SA, never mind the MB.
: This has worked and continues to work for me...
Good. What I'm objecting to is your insistnce in telling
others that what works for them is "New Religion".
: PS. My wife has asked more than once, " How can they observe the
: aveilus restrictions of Sefirah during Pesach when it is a Yom Tov?"
: My reply is, "I do not know."
You can't get married on Pesach, not even ch"m either. Nor get a haircut.
So you're asking about parties with live music.
Tir'u baTov!
-Micha
--
Micha Berger Today is the 33rd day, which is
mi...@aishdas.org 4 weeks and 5 days in/toward the omer.
http://www.aishdas.org Hod sheb'Hod: LAG B'OMER - What is total
Fax: (270) 514-1507 submission to truth, and what results?
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Message: 4
From: Zev Sero
Date: Thu, 07 May 2015 13:49:14 -0400
Subject: Re: [Avodah] Meron live
On 05/07/2015 01:07 PM, Micha Berger via Avodah wrote:
> The Radbaz, R' David b Shelomo ibn Zimra was among the gerushei Sefarad,
> who ended up in Tzefas in 1513 and eventually end up in Egypt where
> he was RY (he taught the Shitah Mequbetzes, R' Betzalel Ashkenazi)
Who taught the Ari, who cut his son's hair at Meron on Lag Ba'omer.
Does anyone know whether the Shita Mekubetzes, beside being the Ari's rebbe,
was also related to him? I haven't seen this anywhere, but how many Ashkenazi
families could there have been in Egypt at that time?
--
Zev Sero I have a right to stand on my own defence, if you
z...@sero.name intend to commit felony...if a robber meets me in
the street and commands me to surrender my purse,
I have a right to kill him without asking questions
-- John Adams
Go to top.
Message: 5
From: Herbert Basser
Date: Thu, 7 May 2015 18:41:42 +0000
Subject: [Avodah] halaqah
A recent post claims the Islamic "opsherin" was called "halaqah". What is
the evidence for this claim? The only meaning of arabic "halaqah" I know is
"learning circle".
Zvi Basser
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Message: 6
From: Prof. Levine
Date: Thu, 07 May 2015 17:31:42 -0400
Subject: [Avodah] Upsherin
Since Upsherin is done on Lag B'Omer at Meron, I think one should
understand the source for this too.
The following is from Shorshei Minhag Ashkenaz, Minhag Ashkenaz:
Sources and Roots by Rabbi Binyamin Shlomo Hamburger, Synopsis of
Volumes I-IV. YL
The German custom to bring a young boy to the synagogue with a wirnpel
(wrapping for t he Torah scroll) has no connection whatsoever to the
practice of the chalaka (the Arabic term for Upsherin) observed by
Sepharadirn and later ad opted by many Chasidirn. Th e custom of holding a
special celebration marking the boy's first haircut developed among these
groups. The celebration takes place at a specific age, usually three. Th e
festivity is customarily held near the gravesite of a tzadik or in a
synagogue. *This custom was unknown in ancient Sephardic and
Ashkenazic communities.* (Emphasis added by me.)
The earliest reports of the chalaka [upsherin] celebration are found
in accounts
written by Sepharadim early in the period of the Acharonim. Some three
centuries later, we find the first indications that the custom had made its
way into Chasidic circles. The most important source concerning the
chalaka is the account of the celebration in which the Ari-zal is involved.
The details of this story are somewhat vague, and it is unclear whether the
Ari-zal made a chalaka for his son, or whether the account refers to his
disciple, Rabbi Yonatan Sagish. There is also some question as to whether
the Ari-zal participated in Lag Ba 'omer events in Meron after his
kabalistic insights because the custom to conduct a chalaka on Lag
Ba 'omer runs in opposition to the Ari-zal' s final ruling that forbade hair
cutting during the orner period.
Furthermore, the custom of the chalaka has given rise to some questions as
to the propriety of hair cutting at a gravesite or synagogue, which might
constitute an infringement upon the sanctity of the site. Some have also
questioned the permissibility of haircutting on Lag Ba 'omer, during bein
ha-rnetzarirn (the three weeks before Tisha B' A v) or during Chol
Ha 'rno 'ed. Yet another concern was the immodest behavior that
occasionally accompanied this event. Most Sephardic and Chasidic rabbis
applauded, or at least defended the practices observed in their circles,
though there were those who forbade the custom in this manner.
Rabbi Yitzchak Zev Soloveitchik of Brisk (1889-1960) disapproved of
bringing children to rabbis on their third birthday for the chalaka, claiming
that this practice "has no reason or basis." He noted that there are sources
indicating that one should introduce the child to matters of Torah at the age
of three, but none that involve haircutting. Rabbi Yaakov Yisrael
Kanievsky [the "Steipler Ga'on," (1899-1985)] also opposed this practice,
and would send away parents who brought their children to him for the
chalaka haircut.
The tendency among Ashkenazi communities to refrain from this practice
stems, according to one view, from the concern that the chalaka
transgresses the prohibition of imitating pagan practices. Cutting a child's
hair at the age of three was a well-known custom among several nations in
ancient times, and thus observing this practice may constitute an imitation
of pagan ritual. Some, however, dismissed this argument, claiming that to
the contrary, the chalaka perhaps began as an ancient Jewish practice
which was later adopted by the gentiles. There are some older customs,
originating in the times of Chazal and the Ge'onim, such as fasting on Erev
Rosh Hashana and the ceremony of Kapaprot on Erev Yom Kippur which
were opposed by some rabbis since they feared that their origins could be
found in pagan rites. In any event, although some communities accepted
this custom, Ashkenazi communities were never aware of such a practice.
They did not receive this tradition from their forebears, and they found no
mention of it in the writings of the Rishonim.
The ancient tradition among Ashkenazi communities was to cut a boy's
hair at a very young age. In fact, during the times of Chazal, parents would
cut an infant's hair not long after birth, and they even permitted cutting a
baby's overgrown hair on Chol Ha 'mo' ed. In the times of the Rishonim,
too, boys' hair in Ashkenaz was cut already within the first several months
after birth. The phenomenon of children with overgrown hair simply did
not exist in Germany, and a boy with overgrown hair would have been
mistaken for a girl.
The custom of chalaka was never accepted in Ashkenazic countries or
other regions in Western Europe, not even among the Sephardic
communities in these areas. The practice earned acceptance in Eastern
Europe among certain Chasidic circles, but only in later generations.
Among other circles, boys' hair was cut when they began speaking, and no
special affair was held to celebrate the event.
..
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Message: 7
From: Zev Sero
Date: Thu, 07 May 2015 17:31:50 -0400
Subject: Re: [Avodah] Meron live
On 05/07/2015 01:32 PM, Prof. Levine via Avodah wrote:
>
> Indeed, this is where the New Religion is coming from. Years ago
> someone asked Rav S. Schwab, ZT"L, about certain things that certain
> chassidishe women do when they are pregnant and if they were valid.
> His forceful reply was, "My mother never knew about such things, my
> grandmother never knew about such things, and my great grandmother
> never knew about such things. These people are making up a religion!!!!!"
With all due respect to R Schwab's great-grandmother, there are more things
in Yiddishkeit than were dreamt of in her philosophy. My great-grandmother
did know about such things, and I'm sure her tzidkus and wisdom was no less
than hers. And following the Ari's teachings is the very opposite of
making up a religion.
> I am not comfortable with people making up a religion, particularly
> since RSRH says definitively the Judaism is not a religion, to the
> New Religion is not Judaism by definition.
You're the one assigning to it the word "religion", and then, in what can
only be called an act of verbal ju-jitsu, you pull out a definition of that
word which (you claim) does not fit Yiddishkeit, and declare that anything
called a "religion" must not be Yiddishkeit. I might as well say that
since my aunt is a secretary, a secretary is a kind of desk, and Jesus was
a carpenter, therefore Jesus made my aunt!
--
Zev Sero I have a right to stand on my own defence, if you
z...@sero.name intend to commit felony...if a robber meets me in
the street and commands me to surrender my purse,
I have a right to kill him without asking questions
-- John Adams
Go to top.
Message: 8
From: Prof. Levine
Date: Thu, 07 May 2015 17:10:31 -0400
Subject: Re: [Avodah] Meron live
At 01:07 PM 5/7/2015, Micha Berger wrote:
>Minhagim evolve, that's what they do.
But doesn't "evolving" mean that there is an existing minhag, and it
evolves? Here we are talking about a new minhag which no one knew
about. The Pri Etz Chaim never said that the Ari said it was appropriate.
People certainly can make up new customs whenever they like. But
bonfires on Lag Ba'omer are no more or no less than parades on Yom
haAtzmaut for those who celebrate it: They have nothing to do with
religion. Some Jews have even invented a custom to put up a tree on
Chanukkah. But do not try to tell us it then becomes a "religious
minhag" and "minhag Hamokom."
Everything that Rabbi Dr. Seth Mandel wrote in his post is
true. There were no rabbonim at the time who approved of the
custom. Indeed it is true is that there were no rabbonim who
approved of the custom at the time, nor at the time of the Ari and
R. Chaim Vital. While they did not say it should be stopped, they
gave no support either.
YL
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Message: 9
From: Micha Berger
Date: Thu, 7 May 2015 18:42:37 -0400
Subject: Re: [Avodah] Meron live
On Thu, May 07, 2015 at 05:10:31PM -0400, Prof. Levine wrote:
: At 01:07 PM 5/7/2015, Micha Berger wrote:
:> Minhagim evolve, that's what they do.
: But doesn't "evolving" mean that there is an existing minhag, and it
: evolves? ...
The essence of mourning during the omer is not making a wedding, since
nissuin, or a se'udas eirusin at the time of eirusin, is the act of
simchah par exellance.
Then the bit about haircuts crept in, and later, parties with music.
Perhaps music as a whole, perhaps instrumental music, perhaps only
parties -- machloqes acharonim.
That's the minhag I'm talking about evolving. So, people found reason
to poke a hole in a minhag that was otherwise growing. As I said,
minhagim evolve.
: The Pri Etz Chaim never said that the Ari said it was
: appropriate.
What? The Ari PARTICIPATED in it himself!
Tir'u baTov!
-Micha
--
Micha Berger Today is the 33rd day, which is
mi...@aishdas.org 4 weeks and 5 days in/toward the omer.
http://www.aishdas.org Hod sheb'Hod: LAG B'OMER - What is total
Fax: (270) 514-1507 submission to truth, and what results?
Go to top.
Message: 10
From: Zev Sero
Date: Thu, 07 May 2015 19:39:12 -0400
Subject: Re: [Avodah] Upsherin
On 05/07/2015 05:31 PM, Prof. Levine via Avodah wrote:
> The earliest reports of the chalaka [upsherin] celebration are found in
>accounts written by Sepharadim early in the period of the Acharonim.
Indeed it is. For instance, see Gan Hamelech ch 62.
http://www.otzar.org/wotzar/book.aspx?64092
This takes it back to at least the 17th century, and he refers to it as
a well-known minhag that he doesn't have to explain. The Gan Hamelech
is surely himself sufficient authority even if we had no other. And
while he was Sefardi, he had a great influence on Ashkenazi psak.
> The most important source concerning the chalaka is the account of
> the celebration in which the Ari-zal is involved. The details of this
> story are somewhat vague, and it is unclear whether the Ari-zal made
> a chalaka for his son, or whether the account refers to his disciple,
> Rabbi Yonatan Sagish.
There is nothing vague about it. It's clear from the context that
R Yonatan told R Chaim what the Ari had done a year before he, R Chaim,
became the Ari's talmid.
> Some have also questioned the permissibility of haircutting on Lag
> Ba'omer, during bein ha-metzarirn or during Chol Hamo'ed.
Gan Hamelech not only permits it on Chol Hamoed but even permits *delaying*
it to Chol Hamoed so as to increase the simcha! And this psak is quoted
lehalacha by the Baer Hetev.
> The custom of /chalaka /was never accepted in /Ashkenazic /countries or
> other regions in Western Europe, not even among the /Sephardic
> /communities in these areas. The practice earned acceptance in Eastern
> Europe among certain /Chasidic /circles, but only in later generations.
This is untrue. It was already accepted in the Baal Shem Tov's time.
The only time the Alter Rebbe saw the Baal Shem Tov was on his third birthday,
when his parents brought him to have his hair cut.
--
Zev Sero I have a right to stand on my own defence, if you
z...@sero.name intend to commit felony...if a robber meets me in
the street and commands me to surrender my purse,
I have a right to kill him without asking questions
-- John Adams
Go to top.
Message: 11
From: Zev Sero
Date: Thu, 07 May 2015 19:45:37 -0400
Subject: Re: [Avodah] Meron live
On 05/07/2015 05:10 PM, Prof. Levine via Avodah wrote:
> The Pri Etz Chaim never said that the Ari said it was appropriate.
On the contrary, he wrote that he personally saw the Ari take his whole
family there and stay three days!
> There were no rabbonim at the time who approved of the custom.
The Ari was not a rov?!
--
Zev Sero I have a right to stand on my own defence, if you
z...@sero.name intend to commit felony...if a robber meets me in
the street and commands me to surrender my purse,
I have a right to kill him without asking questions
-- John Adams
Go to top.
Message: 12
From: Kenneth Miller
Date: Fri, 8 May 2015 04:35:03 GMT
Subject: [Avodah] Israeli carrots and peppers
Om Areivim, R' Yitzchok Levine posted this alert:
> Shemitta: Carrots & Peppers from Israel
> in Neighborhood Stores
>
> Please be aware that carrots (including Dorot Farms brand),
> peppers, and other vegetables from Israel are consistently
> being sold in the Baltimore area at produce markets in our
> neighborhood, which are frequented by members of our community.
> From the numerous inquiries we have received, it is apparent
> that many consumers are unaware of this when shopping.
>
> The packages or labels state "Product of Israel." These
> vegetables likely have Kedushas Shviis and require special
> care. If you bought them, contact your local Orthodox rabbi
> for further guidance.
>
> Seven Mile Market in Baltimore is monitored by Star-K and
> produce sold there does not have this issue.
My question is this: Why does the alert mention only the problem of
Kedushas Shviis? If one is concerned about Kedushas Shviis, wouldn't he
also be concerned about Sefichin, which (more than merely requiring
"special care") is an issur achila?
Akiva Miller
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