Avodah Mailing List

Volume 40: Number 66

Sat, 01 Oct 2022

• 1. Ashkenazi-Sefardi Pronunciation (Prof. L. Levine)
• 2. Re: Pie Crusts, Pas Palter, and the Aseres Yemei Teshuva (Zev Sero)
• 3. What foods should one eat at the seuda ha?mafsekes (last meal) on erev Yom Kippur? (Prof. L. Levine)
• 4. Purim-Holiday of Concealment (Prof. L. Levine)
• 5. Interesting Insight (Richard Wolberg)

From
https://aish.com/ashkenazi-sefardi-pronunciation/#:~:text=The%20Aish%20Rabbi%20Replies%20Today%20there%20are%20two,unpointed%20tav%20and%20the%20kamatz%20pronounced%20as%20%22o.%22

I've noticed that Ashkenazi synagogues pronounce some words differently
than Sefardi synagogues. What is the halachic status of these two variants?
Do Ashkenazim who speak "Israeli" on a daily basis act consistently if they
use a different pronunciation only for prayers?

The Aish Rabbi Replies

Today there are two forms of Hebrew pronunciation. One is "Israeli/Sefardi"
pronunciation which is characterized by all tavs said as "t" and the kamatz
vowel pronounced as "a." The second is "Ashkenazi," typified by the "s"
sound of the unpointed tav and the kamatz pronounced as "o." A typical
example is whether to say Shabbat or Shabbos.


<Snip>


The halachic issue is that some Ashkenazi Jews switched over to this
pronunciation for prayers as well. This is very difficult to support. Many
authorities maintain that an Ashkenazi who pronounces the name of God
(Aleph, Daled, Nun and Yud) in the "Israeli" way has not fulfilled his
obligation. This applies when saying blessings, praying, or a public Torah
reading. For example, when saying the Shema twice daily, the halacha
demands one to pronounce every letter of the Shema perfectly. Switching to
Sefardi pronunciation would be problematic in this regard. (Mishnah Berurah
68:4<https://www.sefaria.org/Mishnah_Berurah.68.4?lang=he-en&;utm_source=aish.com&utm_medium=sefaria_linker>;
Shu"t Minchat Yitzhak 3:9)

See the above URL for more.

YL




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On 29/9/22 17:05, Prof. L. Levine via Avodah wrote:
> A neighborhood housewife recently asked if I would be able to help her 
> understand why some of her relatives did not partake of her dessert 
> specialty, /pareve/ ice cream pie, on the previous /Shabbos/. I asked 
> her if the pie crust was /Pas Yisrael/.

Note that the issue would only apply to an ice cream pie, which is 
frozen rather than baked.  A normal pie is baked, so the crust that 
comes from the store is not fully baked and is intended to be finished 
off at home; thus it is pas yisroel.

-- 
Zev Sero            ?Were we directed from Washington when to sow
z...@sero.name       and when to reap, we should soon want bread.?
                    ?Thomas Jefferson: Autobiography, 1821.

From today's OU Halacha Yomis


Q. What foods should one eat at the seuda ha?mafsekes (last meal) on erev Yom Kippur?

A. Shulchan Aruch (Orach Chaim 608:4) writes that on erev Yom Kippur, one
should eat light foods that are easily digestible, so one will be able to
daven on Yom Kippur with proper concentration. There is a common custom to
dip challah in honey. Mishnah Berurah (608:16-18) writes that one should
not overeat. It is proper to serve chicken, but red meat, and especially
fatty meat, should be avoided. Wine and other intoxicating beverages should
not be served. One should avoid foods that are overly spicy or vinegary.
Sesame should be avoided, since it can cause reflux. Based on the Tur
(Orach Chaim 604), some have a minhag to eat fish on erev Yom Kippur.
However Kitzur Shulchan Aruch (131:12) writes that it should not be served
at the seuda ha?mafsekes, but rather should be eaten earlier in the day.

Professor Yitzchok Levine
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The following is from Rav Schwab on Chumash PARSHAS VAYEILECH.

And I will surely conceal My face on that day. .. (Devarim 31:18)

Rav Schwab gives insight into the following story (Megillah 7b): Rabba and Reb
Zeira shared a Purim feast and became intoxicated. Rabba rose and slaughtered
Reb Zeira. The next day, he prayed for Reb Zeira and revived him. The following
year, Rabba once again invited Reb Zeira to share a Purim feast, but Reb Zeira
refused, saying, "I cannot expect miracles to happen every day."

The Gemara asks (Chullin 139b), "Where does the Torah allude to Esther?"
and answers, "In the words And I will surely conceal My
face." Although the miracle of Purim was a wondrous event that saved the
entire Jewish Nation from annihilation, it was enveloped in natural "occurrences.''
Although Hashem orchestrated the events, His presence was concealed. It is said
that the reason we masquerade on Purim is that Hashem hid His face from Klal
Yisrael; He "wore a mask."

This gives us an insight into the following story (Megillah 7b): Rabba and Reb
Zeira shared a Purim feast and became intoxicated. Rabba rose and slaughtered
Reb Zeira. The next day, he prayed for Reb Zeira and revived him. The following
year, Rabba once again invited Reb Zeira to share a Purim feast, but Reb Zeira
refused, saying, "I cannot expect miracles to happen every day."

The Maharsha points out that one cannot take this story at face value, as our
great rabbis would never behave in such a manner. So what actually took place?

Hashem's concealment is a lofty Torah concept shrouded in Kabbalah, which
can be understood only by the greatest Torah scholars. Only they can understand
how Hashem's concealment does not contradict His omnipresence. If someone who
is not on this lofty level were to enter into this secret realm of thought, he could
be greatly harmed. He could even lose his mind by overexposure to spiritual light
beyond his comprehension. This can be compared to one who gazes at the sun with
his naked eye, thereby blinding himself.

In the aforementioned story, Rabba understood the secret of Hashem's
concealment within the Purim story and revealed this secret to Reh Zeira during
the Purim feast. However, this revelation of matters supernal was beyond Reh Zeira's
ability to absorb, and Reb Zeira lost his mind, lapsing into unconsciousness. Rabba's
disclosure of this secret to his friend who was not ready for such a revelation was
tantamount to slaughtering him. Reb Zeira regained his mental health only after
Rabba prayed for him. When Rabba invited Reb Zeira to join his Purim feast the
following year, he asked, "Did you elevate yourself enough so that you will now
be able to experience this revelation without endangering your life?" Reh Zeira
declined Rabba's invitation, saying, "Once again, a miracle would be necessary to
save me, and I am not permitted to rely on a miracle to save myself again this year."

Professor Yitzchok Levine

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In a tribute written on the occasion of the fiftieth yahrtzeit of Rav Reine
(Rav of Lida) and published as a pamphlet by the Religious Zionists of
America, the late Rabbi Moshe Weiss quotes the following story in the name
of Rabbi Yehuda Leib Maimon (Fishman).

 In the winter of 1905 (5665), after a decision was reached at the Zionist
 Congress regarding the establishment of Federations within the Zionist
 movement, Rabbi Reines suggested that the Mizrachi be changed from a
 faction to a Federation?.One rabbi felt that changing the status of the
 Mizrachi would cause it to become a completely separate unit. He quoted
 the famous words of Midrash Rabbah (Vayikra 30) regarding the ?Arba Minim
 of the Lulav.? The Esrog possesses a fine taste and pleasant odor which
 can be compared to people who possess Torah and good deeds. The Lulav has
 a taste but is odorless? The Hadas has a pleasant odor but not a pleasant
 taste?The Arava is both tasteless and odorless?Yet God commanded that all
 four items be combined and tied together?Thus, [he argued], a Federation
 of the Mizrachi which would become a separate entity, should not be
 formed. Rabbi Reines however, made one observation which somewhat changed
 the entire picture. He pointed out that the Esrog which 
 represents the Torah people and those of good deeds, such as Mizrachi, is
 not in fact tied together with the others. It is true that the Esrog is
 brought close to the other minim, but nevertheless, the Esrog remains
 distinct. It is an entity in itself.

How well this story epitomizes Rav Reines? stance within the greater
Zionist movement. It illustrates how deftly he combined his political
acumen with his religious principles.

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