Volume 40: Number 13
Thu, 24 Feb 2022
Subjects Discussed In This Issue:
From: Prof. L. Levine
Date: Mon, 21 Feb 2022 23:04:10 +0000
Subject: [Avodah] 21 Rulings of Rav Elyashiv zt?l on Kol Isha
21 Rulings of Rav Elyashiv zt?l on Kol Isha - VINnews<https://vinnews.com/2022/02/20/20-rulings-of-rav-elyashiv-ztl-on-kol-isha/?utm_source=feedburner&utm_medium=email>
By Rabbi Yair Hoffman for 5tjt.com In a new sefer that was just released
entitled ?Yevakshu MiPihu- Hilchos Tefillah Vol. III? there are hundreds of
new rulings from Rav Elyashiv zt?l that have never been printed. The
author is Rav Zelig Kosovsky who was present with Rav Elyashiv for over 20
years. The sefer has [?]
In a new sefer that was just released entitled ?Yevakshu MiPihu- Hilchos
Tefillah Vol. III? there are hundreds of new rulings from Rav Elyashiv zt?l
that have never been printed. The author is Rav Zelig Kosovsky who was
present with Rav Elyashiv for over 20 years. The sefer has the backing of
Rav Elyashiv?s family members. What follows are some highlights from
chapter twenty-nine in the sefer. Some of the questions were combined
together and re-organized by this author (RYH).
1. It is permitted to hear the voice of a woman who is speaking.
2. It is not permitted to hear the voice of a woman singing unless two
factors are present: 1] He is accustomed to hear her singing and 2] He
became accustomed to hear her singing in a permitted manner. In other
words if he only became accustomed to her voice by hearing it in a
forbidden manner it is still forbidden for him to hear it. It is
forbidden even regarding a Baal Teshuvah who became accustomed to hear a
3. He may hear his daughter?s voice or his sister?s voice if he was
accustomed to hear it. This is permitted lechatchilah. Even if she is
sixteen and he is twenty.
4. Even though he may hear his daughter or his sister singing ? he may
not recite the shaim Hashem, psukim, or dvarim sheb?kedusha while hearing
them sing. He may, however, sing zmiros with them as long as he sings
?Hashem? instead of Hashem?s actual Name.
5. A sister is permitted to sing while cleaning even if her brother is unaccustomed to hearing his sister?s voice since he does not pay attention to it.
6. If a sister is married, however, it is proper to avoid hearing her sing.
7. He may not hear his wife singing if she is Niddah.
8. Regarding an adult daughter, one can assume that the father is used to her voice.
9. In regard to the reading of the Ramah in OC 75:3 ? that if he is used
to her voice it is not considered an ervah ? the reference is to her
singing voice not her speaking voice. When Rav Chaim Kanievsky (Shoneh
Halachos 75:25) writes that it is her speaking voice, this is for chumrah
but not for halacha.
10. Singing in front of a brother-in-law is forbidden. At age seven it is forbidden ? between four and seven there is a hiddur not to do so.
11. The age in which a girl?s voice should be considered ervah is
unclear. Certainly, three or four would be permitted. It would appear
that by age seven or eight there may be a concern that it may lead to
improper thoughts. In terms of chinuch it is not proper for girls of
such an age to be singing in front of men.
12. When one is (forced to be) present when a woman is singing he should
focus on other matters so that he will not be hearing her voice. If a man
lives next to a playgroup or Gan ? and the teacher or Morah is singing ?
he should not focus on her singing and there is no prohibition.
13. An alef-bais Rebbe who enters a playgroup where a woman is singing to
other children in the other corner, and he has no other place to go, may
teach ? he should not focus on her singing and there is no prohibition.
14. Someone who lives next to a girls? seminary where there is singing
and he needs to bentch ? he should not focus on the singing and there is
15. Someone whose wife is singing while putting the kids to bed and she
is in a state of Niddah ? he should not focus on her singing and there is
no prohibition of him hearing her.
16. A husband may not even listen to a tape of his own wife singing if
she is in a state of Niddah ? even if it was recorded when she was
tehorah, as this can bring one to hirhur.
17. An adopted boy may not hear the singing of a sister unrelated to him biologically.
18. Even old men are forbidden to hear a woman sing.
19. A taped female voice is technically not considered kol isha, however, if it can come to cause the listener to have improper thoughts it is forbidden.
20. A Kiruv organization may create a tape of daughters singing in order to be mekarev their irreligious fathers since this is technically not Kol Isha.
21. A woman may sing, record, and sell songs in a store for girls or
women. She need not concern herself that men might listen since this is
technically not kol isha.
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16 hours ago
What about all the YouTube song videos of women singing? It is not in a separate store for women.
View Replies (2)
11 hours ago
it seems that the problem is focusing on the singing voice, not the mere hearing it.
8 hours ago
This is about Rav Elyashiv?s psak. But the most famous teshuva on Kol Isha
is from the Sridei Aish. The isur is only one woman singing, but more than
one together is Trei kolei ainom nishmoyim. Furthermore, in general, here
in America, the cut off age is not 4 or 7 but Bas Mitzva, below that age is
View Replies (1)
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From: Micha Berger
Date: Tue, 22 Feb 2022 14:39:42 -0500
Subject: Re: [Avodah] [Areivim] What is the proper procedure for
On Fri, Feb 18, 2022 at 05:33:16PM +0000, Prof. L. Levine via Areivim wrote:
> From today's OU Kosher Halacha Yomis
>> Q. What is the proper procedure for putting on shoes?
Since he posted to Areivim, I will include the answer in full before
A. The Gemara (Shabbos 61a) records a dispute about the proper order
for putting on shoes. Rebbi Yochanan said the left shoe is put on
first. However, a Beraisa states that the right shoe should be put on
first. Therefore, Rav Yosef said, one may do it either way. Rav Nachman
Bar Yitzchok said that a God-fearing person should follow both opinions
by putting on the right shoe first but tying the left shoe first. Rav
Ashi reported that he saw Rav Kahana putting on his shoes and he was not
careful. The Rishonim dispute which opinion we follow. The Rif, Rambam,
Rosh and most Rishonim omit this halacha. Apparently, they follow the
ruling of Rav Yosef and Rav Ashi, that you may put on your shoes whichever
way you want. However, the Tur and Shulchan Aruch follow the opinion of
Rav Nachman Bar Yitzchok that you should put on your right shoe first
but tie your left shoe first, and we follow the opinion of the Shulchan
Aruch. The Taz (2:3) writes that fundamentally the Tur and Shulchan Aruch
also agree that the halacha follows the majority of Rishonim. However,
since it is possible to avoid all uncertainty by tying your left shoe
first, it is proper for a God-fearing person to do so. Therefore, the
Taz concludes that if there is a difficulty, one may put on their shoes
in any order.
> However, the Tur and Shulchan Aruch follow the opinion of
> Rav Nachman Bar Yitzchok that you should put on your right shoe first
> but tie your left shoe first, and we follow the opinion of the Shulchan
But to answer as to what to actually do (assuming you aren't from an Edah
that favors the Rambam over these sources), they add that for an itur
yad, our left hand is our "yemin". So, you put on the shoe on your more
coordinated side first, but tie the other shoe first (if it needs tying).
Or: you put on the shoe on the side that does more mitzvos first, and
you tie the one on the side where you tie your tefillin first (if you
are male or if otherwise were to wear tefillin).
> Indeed, when did shoes start having laces?
Greeks and Roman sandals were nearly all sole and straps. Archeologists
found shoes with laces they dated back to over 7,000 years ago at
Areni-1 and when they found Otzi the iceman. Tying one's shoes is older
than Yiddishkeit, for sure.
Micha Berger Spirituality is like a bird: if you tighten
http://www.aishdas.org/asp your grip on it, it chokes; slacken your grip,
Author: Widen Your Tent and it flies away.
- https://amzn.to/2JRxnDF - Rav Yisrael Salanter
I note that this message does not deal with case when one is putting on shoes that have straps, or are slipons or have velcro instead of laces.
Indeed, when did shoes start having laces?
A google search for "When did shoes start having laces out?" yielded
Shoe laces as we know them today did not exist. In 1889, American producers
created the hard edged laces that we use today. Metal eyelets for shoes and
boots were introduced in 1889.
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From: Joel Rich
Date: Tue, 22 Feb 2022 22:56:16 -0500
Subject: [Avodah] measures
As part of the Gruss Kollel shiur with Rav Bednarsh, I asked about his
statement concerning why measures (in gzeirot) don?t change with changing
reality. He articulated three possible approaches:
The first was an extension of the Chazon Ish, who held that the definition
of treifa was fixed by the state of veterinary medicine at the end of the
200 years of Torah (Chazon Ish E"H Hilchot Ishut 27:20). I would add the
possibility that this approach could be a subset of a theory that even when
there are reasons given, a legal system may choose to decouple the reason
from the measure and therefore, even if the reason changes, the measure
The second approach is that when the rabbis gave a nigleh reason for the
measure there were also other nistar reasons that we?re not privy to,
therefore the measures don?t change
The third approach was that a properly constituted Sanhedrin would change
the measure. They wouldn?t frequently change because legal systems tend to
be conservative but when the reason changes the measures should change.
Guess which he likes, which I like and tell me which you like?
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From: Micha Berger
Date: Wed, 23 Feb 2022 11:16:48 -0500
Subject: [Avodah] Copper and Silver Adanim
Something I noticed on the train while being maavir sedra. (Yes,
I should have seen it a couple of weeks ago. But then, there were
numerous years I have been missing this as well.)
When people design a building, if they aren't being symmetric, they put
most of the aesthetics in the facade. The fanciest columns, nice doors,
window frames, etc...
So it struck me when being maavir sedra that the adanim on the walls
are silver, but the ones on the pillars in front were copper.
Was there a simple aethetic reason, like what matched the masach fabric?
Was it a message being made by the contrarian-ness, such as the point of
the aesthetic was how it looks from the inside, not to a third party. Like
the way the pretty yeri'os were covered from the outside by oros eilim
me'adamim. Even if there was yet tachash on top, the sides were red and
the keruvim on most of the yerios were only visible from the inside. (A
bit must have hung over the masach in the front.)
And if so, what's the message? Being moved by aethetics is a human
thing. According to the Rambam, a consequence of the eitz hada'as is that
we can confuse pretty with good or important. "Ki tov ha'eitz lemaakhal,
veta'avah hu le'einayim, vevenchmad ha'eitz lehaskil" (from Bereishis 3:6)
Micha Berger "'When Adar enters, we increase our joy'
http://www.aishdas.org/asp 'Joy is nothing but Torah.'
Author: Widen Your Tent 'And whoever does more, he is praiseworthy.'"
- https://amzn.to/2JRxnDF - Rav Dovid Lifshitz zt"l
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