Avodah Mailing List

Volume 04 : Number 027

Thursday, October 7 1999

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Subjects Discussed In This Issue:
Date: Wed, 6 Oct 1999 16:18:14 -0400 (EDT)
From: micha@aishdas.org (Micha Berger)
Subject:
Re: kodshecha - kodsh'cha


In v4n24, Akiva Miller <kennethgmiller@juno.com> writes:
: Someone suggested to me that adjectives -- like "kodsh'cha"...
: Now, I'll admit that some of the above might really be nouns...

In Hebrew, as we all noticed by now, pronouns are optional. Dikduk includes
information like "male, third person, singular", so that the word "hu" is
sometimes omitted.

What dawned on me was that because of this, the line between adjective and
noun is blurry. For example, "haKel haGadol haGibbor vihaNora". Artscroll
renders the last three words as adjectives of the first. I originally assumed
this was a mistake, in particular since the Gaon understands this as a list
of four terms -- and that this four-ness is critical to his understanding
of the b'rachah as a whole.

Now I'm inclined to say that pinning down whether "haGadol" is a noun or an
adjective is artificial. I think the distinction is only important to us as
speakers of western languages (including modern Hebrew), and is not critical
to parsing or understanding words in biblical or mishnaic Hebrew.

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for  6-Oct-99: Revi'i, Bereshis
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 49a
For a mitzvah is a lamp, and the Torah its light.         Melachim-I 20


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Date: Wed, 6 Oct 1999 16:38:52 -0400 (EDT)
From: micha@aishdas.org (Micha Berger)
Subject:
Re: The Demise of Mizrachi?


In v4n125, RYGB writes:
: Again, to the best of my understanding, the process was supposed to be
: organic, i.e., without any reference to the concurrent progress or lack
: thereof in the Orthodox world...

Perhaps (playing devil's advocate) the consequences of secular Zionism on
the O world to create RZ is part of the organic process in how the secular
community will mold itself toward teshuvah. More likely the process is on
a longer time scale than you're expecting.

About RYGB's speculation that Mizrachi left communal gaps filled by YI and the
(U)... Anyone know the sequence of events? Was there a gap to be filled, or
a competition they bowed out of?

In the same isue, Eli Turkel <turkel@math.tau.ac.il> writes:
: From my viewpoint American Mizrachi is basically dead. There is something left
: to Bnei Akiva but i get the impression that NCSY is where the action is today
: in MO youth.

As somone who spent many years working with NCSY, the idea that NCSY is
filling much of B'nei Akiva's old niche bothers me. If NCSY is aiming itself
at Orthodox kids (by design or de facto) who is doing the kiruv work they
used to do? What will happen to the not-yet-frum kid for whom modern-O is
the best fit?

:                                                     This what I would call
: messianic zionism. It is clear that Rav Soloveitchik was not an advocate of
: this approach.

There is a middle ground. Those who believe that the state could be messianic,
but isn't necessarily so. Much is made on the interpretation of R' Akiva's
relationship to Bar Kochva that says that R' Akiva wasn't wrong. At the time
R' Akiva followed him BK really was on track to be moshiach. Ba'avonoseinu
harabbim he left the track.

I would consider this the sentiment of those who modify the standard b'rachah
for Medinat Yisrael to read "bareich es Medinas Yisrael *shetihei* reshis
tz'michas ge'uloseinu" -- changing the messianism from a given to being the
core of the request of the tephillah.

-mi

-- 
Micha Berger (973) 916-0287          MMG"H for  6-Oct-99: Revi'i, Bereshis
micha@aishdas.org                                         A"H 
http://www.aishdas.org                                    Pisachim 49a
For a mitzvah is a lamp, and the Torah its light.         Melachim-I 20


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Date: Wed, 6 Oct 1999 17:27:00 -0400
From: "Clark, Eli" <clarke@HUGHESHUBBARD.COM>
Subject:
Religious Zionism and Messianism


A number of listmembers have responded to my post regarding religious
Zionism.  I will try to respond succinctly to each.

Shoshana L. Boublil takes issue with my characterization of the
messianist school of religious Zionism

>As someone who lives in Israel and is very involved in the orthodox life here
in
>general, and with those who look to Rav Kook's philosophy for guidelines in
our lives
>- -- the issue is _not_ "bringing mashi'ach".  The  issue is being ready for
when
>Mashiach comes - whenver that may be.  And while some may think this is a
minor
>difference, I think it is a major one.

I agree with Rabbanit Boublil that the phrase "bringing Mashi'ah" was
poorly chosen (and more appropriately applied to Lubavitch).  I think a
better phrase is "living in anticipation of Mashi'ah's imminent
arrival."  However, I disagree with her implicit suggestion that the
original Mizrachi policy of moving to Israel and building the land is of
a piece with R. Ariel's project of preparing kelim for the Bet
ha-Behirah.  The former was spearheaded by non-messianists, the latter
is conceivable only to someone who considers Bi'at ha-Mashi'ah imminent.
 The same is true, in my opinion, for the course of study in Yeshivat
Ateret Kohanim.

R. Eli Turkel takes issue with my suggestion that the messianist school
of religious Zionism remains the dominant one.

>Similarly, the last election in Israel showed that messianism is losing its
>message. Many people in the "territories" voted for Barak. The right under
Begin
>was not very successful. Gush Emunim was very strongly affected by the return
of
>Yamit which showed that we are not on a straight path up to the final
redemption.

Personally, I think that interpreting election results is an activity
fraught with peril and I try generally to avoid it.  However, my
recollection from news reports is that the religious Zionist vote went
overwhelmingly to the right, especially in Yehudah and Shomron, and even
in "moderate" enclaves, such as Efrat.  As I undertsand it, Meimad (the
"left-wing" Orthodox party) joined Yisrael Ehad (One Israel) because
they had little chance of securing a Kenesset seat running
independently.  It may also be true, as R. Eli T. suggests, that the
larger religious Zionist community ("followers" as opposed to "leaders,"
to use his terminology) is politically more pragmatic and less fervently
opposed to Oslo than it was some time ago.  But, in any case, I don't
think politics tells the whole story.

I think the leaders still have a profound impact over how people think,
if not how they act.  Though the crowds at political demonstrations may
be smaller, the issue (in my view) is how the people think and interpret
events around them.  While it has political overtones, messianism is
primarily an ideological issue.  And if one looks at the religious
Zionist ideologues of today, they are virtually all from the messianist
camp.  Moreover, it is my sense that, throughout the religious Zionist
educational system, messianist ideology is dominant.

I agree with R. Eli T. that the return of Yamit and the Oslo withdrawals
have, on the whole, demoralized the messianic camp, especially compared
to the elation of the early 70's.  But it seems to me that the leaders
of Gush Emunim have, as their name suggests, kept the faith.

R. Eli T. also takes issue with my assertion that, historically,
messianist movements tend to shrug off setbacks.

>Historically, after a number of attempts at rebellion against Rome resulted
>in tragedy, the rabbis began stressing that Judaism was not a political force
>but a spiritual force. The relation of "rebbe" to the local government was
>partly a result of the lessons learned from the Bar Kochba revolt. The
pacifism
>shown by Jews in Europe to all disasters is not inherent in Judaism but was
>learned by hard experience.

In truth, we know very little about the messianism associated with Bar
Kokhba.  But the most ardent messianists of that period -- the Nazarenes
-- were not put off by the crucifixion of the person they thought was
Mashi'ah.  More recently, the Sabbateans kept their faith even after
their leader converted to Islam.  And today some people do not accept
the death of the Lubavitcher Rebbe z.t.l. (not to compare him, halilah,
to the other individuals mentioned in this paragraph).  A
mystical-messianic world view allows one to retain a sunny optimism in
the face of apparent setbacks: conflicts will be resolved, failures are
more apparent than real, even major catastrophes have within them the
seed of the salvation to come.

Kol tuv,

Eli Clark


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Date: Wed, 6 Oct 1999 17:27:54 -0500 (CDT)
From: "Shoshanah M. & Yosef G. Bechhofer" <sbechhof@casbah.acns.nwu.edu>
Subject:
Re: The Demise of Mizrachi?


On Wed, 6 Oct 1999, Micha Berger wrote:

> In v4n125, RYGB writes:
> : Again, to the best of my understanding, the process was supposed to be
> : organic, i.e., without any reference to the concurrent progress or lack
> : thereof in the Orthodox world...
> 
> Perhaps (playing devil's advocate) the consequences of secular Zionism
> on the O world to create RZ is part of the organic process in how the
> secular community will mold itself toward teshuvah. More likely the
> process is on a longer time scale than you're expecting. 

Well, you are certainly entitled, just as RAYK was, to advance whatever
philosophy of RZ you like. But I believe his time frame was far shorter
than anything you are proposing.

In any event, a philosophy that places its proof events in the distant
future, I should think, is virtually untestable, and therefore not very
tenable.

YGB

Yosef Gavriel Bechhofer
Cong. Bais Tefila, 3555 W. Peterson Ave., Chicago, IL, 60659
ygb@aishdas.org, http://www.aishdas.org/baistefila


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Date: Wed, 6 Oct 1999 17:22:44 -0700 (PDT)
From: Moshe Feldman <moshe_feldman@yahoo.com>
Subject:
Re: The Demise of Mizrachi?


--- "Shoshanah M. & Yosef G. Bechhofer"
<sbechhof@casbah.acns.nwu.edu> wrote:
> On Wed, 6 Oct 1999, Micha Berger wrote:
> 
> > In v4n125, RYGB writes:
> > : Again, to the best of my understanding, the process was
> supposed to be
> > : organic, i.e., without any reference to the concurrent progress
> or lack
> > : thereof in the Orthodox world...
> > 
> > Perhaps (playing devil's advocate) the consequences of secular
> Zionism
> > on the O world to create RZ is part of the organic process in how
> the
> > secular community will mold itself toward teshuvah. More likely
> the
> > process is on a longer time scale than you're expecting. 
> 
> Well, you are certainly entitled, just as RAYK was, to advance
> whatever
> philosophy of RZ you like. But I believe his time frame was far
> shorter
> than anything you are proposing.
> 
> In any event, a philosophy that places its proof events in the
> distant
> future, I should think, is virtually untestable, and therefore not
> very
> tenable.
> 

Who says that RAYK's philosophy uses as *proof* events that are in
the distant future?  AFAIK, he did not bring any proof (although I
speak from ignorance).

AFAIK, RAYK merely philosophized that the building of Eretz Yisrael
was a precurser to the coming of Mashiach, and that, since Mashiach
will be revealed only when Benei Yisrael do tshuvah, that must mean
that the building of EY must lead to tshuvah.  

Yahadut certainly does have certain beliefs about the distant future.
 For example, throughout the ages we have believed in the coming of
the Mashiach (even if he will tarry...).

Kol tuv,
Moshe

=====

__________________________________________________
Do You Yahoo!?
Bid and sell for free at http://auctions.yahoo.com


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Date: Thu, 7 Oct 1999 11:03:17 +0200 ("IST)
From: Eli Turkel <turkel@math.tau.ac.il>
Subject:
Mizrachi


> 
> I think this is true for America, but then, Bnei Akiva an Mizrachi were
> never very strong organisations there - at least when compared to their
> relative strength in the communities with which I am most familiar,
> namely Australia, South Africa and England.
> 
In the early 1940s Mizrachi was THE orthodox organization in the US with
almost nothing else in existence. Agudah was just beginning, NCSY didn't
exist, Young Israel was a strictly shul organization. The decline of 
Mizrachi was due to the creation of the state which led MO to other 
organizations and also to the development of more right places like Agudah, 
Chabad etc.

Eli Turkel


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Date: Thu, 7 Oct 1999 11:09:10 +0200 ("IST)
From: Eli Turkel <turkel@math.tau.ac.il>
Subject:
Chabad & RZ


> 
> Not at all knowledgable on how the machashovo reconciles (my impression
> was that the union, obvious to any observer, was purely pragmatic - Chabad
> theology is still, *officially*, rabidly Anti-Zionistic). Would be
> fascinated by a discussion! 
> 
Though anti-zionist Chabad is among the leaders in trying to prevent
the handover of any land to the arabs.

KT
Eli Turkel


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Date: Thu, 7 Oct 1999 11:15:30 +0200 ("IST)
From: Eli Turkel <turkel@math.tau.ac.il>
Subject:
ke-vatikin


> 
> I don't know if this is intentional, but a vatikin minyan would have to be
> pretty geriatric. A k'vatikin minyan on the other hand...
> 
A question on kevatikin prayers.
We has a yeshiva boy visiting us over succot. He took on the minhag
of vatikin. He was told that he should continue this way even when
there is no minyan. In our town there is no vatakin minyan
(except for Edot Mizrach).  The result, was that he davened shacharit
in our home and so missed Hallel and Hoshanot in our shul and said
them by himself..

These seems strange to me as missing much of the yomtov davening
but I have never looked into it.

Eli Turkel


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Date: Thu, 7 Oct 1999 09:43:57 -0400
From: Gershon Dubin <gershon.dubin@juno.com>
Subject:
Mapik in Aramaic


This morning someone davened for the amud who stressed the mapik hehs in
kaddish,  which I had never heard before.  Does anyone know (sources?) if
the correct pronunciation of a mapik heh in Aramaic (yehe shmeh,  di vro
chiruseh,  me'asar beis shchinteh,  etc.) is the same as in Hebrew?


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Date: Thu, 7 Oct 1999 09:07:30 -0500 (CDT)
From: "Shoshanah M. & Yosef G. Bechhofer" <sbechhof@casbah.acns.nwu.edu>
Subject:
Re: ke-vatikin


On Thu, 7 Oct 1999, Eli Turkel wrote:

> A question on kevatikin prayers.  We has a yeshiva boy visiting us over
> succot. He took on the minhag of vatikin. He was told that he should
> continue this way even when there is no minyan. In our town there is no
> vatakin minyan (except for Edot Mizrach).  The result, was that he
> davened shacharit in our home and so missed Hallel and Hoshanot in our
> shul and said them by himself.. 
> 
> These seems strange to me as missing much of the yomtov davening but I
> have never looked into it. 

Nevertheless, that is the halacha. In the sefer "Ha'Tefilla b'Tzibbur" now
replaced by the later edition "Ha'Tefilla k'Hilchasa", RSZA is cited as
having advanced the possibility that kevi'us does not even mean every day,
but perhaps even once a month - i.e., if that time of month rolls around
again and you have no minyan to attend, you may daven k'vasikin
b'yechidus.

In the good old days when I used to make a mishmar every Thursday night, I
relied on this sevoro in the yeshivos where I had no Friday morning
k'vasikin minyan available. 

BTW, in Yerushalayim, since k'vasikin is learned out from Avrohom Avinu
(somewhat), Minyanim that daven Shemone Esrei before hanetz ha'chama are
called "Terach's Minyanim".

YGB

Yosef Gavriel Bechhofer
Cong. Bais Tefila, 3555 W. Peterson Ave., Chicago, IL, 60659
ygb@aishdas.org, http://www.aishdas.org/baistefila


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Date: Thu, 7 Oct 1999 11:49:24 -0400 (EDT)
From: Sammy Ominsky <sambo@charm.net>
Subject:
Re: Mapik in Aramaic


Gershon Dubin wrote:

> 
> This morning someone davened for the amud who stressed the mapik hehs in
> kaddish,  which I had never heard before.  Does anyone know (sources?) if
> the correct pronunciation of a mapik heh in Aramaic (yehe shmeh,  di vro
> chiruseh,  me'asar beis shchinteh,  etc.) is the same as in Hebrew?
> 


I was just telling someone this morning that Aramaic dikduk is confusing
for me, and I rely on what I hear and then apply the rules that I know and
see how they fit.

In my experience, Ashkenazi pronounciation is not as exact as Sefaradi,
and I'm not surprized that you normally don't hear people being medakdek
in mapik heh. However in all the minyanin I attend regularly (there are
three Sefardi shuls here in Baltimore) everyone says kaddish with the
heh's stressed.

I assume that if the dagesh hazak is present, it's for good purpose.
That's an easy one.


---sam


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Date: Thu, 7 Oct 1999 09:41:37 -0400
From: richard_wolpoe@ibi.com
Subject:
Demise of Mizrahi


While I have not statistics it seems poshut to me what happened.

THE most highly idealistic RZ's made aliyo leavin behind in America the more 
lukewarm variety.  Meanwhile, Aguda grew because its constituent idealists 
remained here (by and large).

EG, Shlomo Riskin made aliyo.  It seems obvious that others of high integrity 
(in the sense of tocho keboro) that preached Zionsim went out and practiced it.

American Jews voted with their feet.  The highly committed made aliyo,  while 
the more moderate Zionists stayed behind in a milieu that contained highly 
mobilized Agudists.

Back to history lesson.  According to Professor Agus, only the most highly 
idealistic Yordei Bovel returned to EY during the Ezra/Nechemyah era.  So Bovel 
during bayis sheini had frumme yidn, but the most idealistic elite returned to 
EY (eg Hillel haBavli?).

Tangnetially, the Aguda/Miazrchi split is similar to other Torah only vs. Torah 
and splits.

EG: 
YU: Toro umado
Bnei Akiov: torah va'avoda (or actually Torah va'aliyo)

MO's who accept Torah as a hybrid, can accept the idea of Torah married to 
politcal Zionism.

Agudists have pretty much resisted Torah tied to any other ideology, hence 
Zioinism is another ism to avoid joining to Torah.

Simple? Simplistic?  Your choise.

Rich Wolpoe


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Date: Thu, 7 Oct 1999 14:54:48 -0400
From: "Feldman, Mark" <MFeldman@CM-P.COM>
Subject:
Shidduchim and Lashon Harah


The following quote comes from the Mail-Jewish list.  

<<I find myself in a terrible bind these days.  Being married, I am
often asked question regarding my friends or my wife's friends in terms
of Shidduchim.  I have seen the horror of divorce in my community.  I
have seen weddings that should never have taken place, weddings in which
one party has serious emotional and/ or physical problems which were not
relayed to the prospective match by shadchanim.  I have seen children of
these divorces, forever scarred by the fighting between their parents.
   But, what can be done?  Halachaiklally as I understand it, I can not
comment on an individuals problems unless I have seen them myself!
Second hand information or good detective work is not acceptable.  I
have been told that in case of a problem, I should simply tell people
that I don't know.  Another option is to not mention a word unless the
issue is asked about specifically.  Does he have cancer?  That I can
answer if I know first hand.  Anything less is a denial or an I don't
know.>>

Before I send a definitive reply on Mail-Jewish, I would like comments from
avodah listmembers regarding the following tentative reply which I have
written (somehow, I view Avodah as more of a chavruta, but Mail-Jewish as
more of a formal journal):

Are you sure this is correct?  I looked at Hilchot Lashon Hara clal 7, se'if
8 but those requirements deal with a situation where you are telling someone
information that ploni has done an immoral act (e.g. adultery), as described
in se'if 7.  There, you have to *know* for *certain* that the act was
committed, so that it will be permitted to hate ploni and speak negatively
(as per se'if 5) about ploni.  I.e., your speech definitely has
*consequences*.

In the case of shidduchim, all you have to tell the prospective shidduch
that you have second-hand information that *may* be correct, and that the
shidduch should therefore be *careful* (he shouldn't necessarily *believe*
the information).  Check out klal 4 se'if 10-11, and look at Be'er Mayim
Chaim ad loc., se'if katan 43.  Also, the issues of shidduchim are
specifically covered in Hilchot Rechilut, klal 9, tziyur 3.  In H.R. klal 9
se'if 1, the chofetz chaim requires 5 requirements, none of which is
first-hand knowledge.

This same chiluk should apply to Hilchot Lashon Hara clal 10, which deals
with a case that X stole from Y, where you tell over information with the
purpose that people will truly *believe* that Y was stolen from and
therefore people will pressure X to return the gzeilah.  That case is
compared to giving edut in bet din--one witness may be mechayev a shvu'a,
but only if he has first-hand knowledge.

Please look at my re'ayot and tell me whether you agree.  BTW, my gut
reaction that it should be permissible to tell over second-hand knowledge
about a shidduch is confirmed by Rav Zelig Pliskin's book on Lashon
Hara--"Guard Your Tongue."

Kol tuv,
Moshe


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Date: Thu, 7 Oct 1999 15:21:42 -0400 (EDT)
From: Sammy Ominsky <sambo@charm.net>
Subject:
Re: Mapik Heh


As regards the heh in kaddish, apparently it does the same in Aramaic as
in Hebrew. Someone had asked me yesterday if R' Mazuz had anything to say
about a word in kaddish, and I was listening to the tape of that shiur
just this morning. While he doesn't mention such a rule specifically, that
the dagesh hazak has the same effect in Aramaic that it does in Hebrew, he
does say the words "Yehei Shemei-he Raba" with the heh sounding like that,
hanging off the word, while discussing the 5 ceriot.


---sam


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Date: Thu, 7 Oct 1999 15:42:57 -0400
From: Michael.Frankel@dtra.mil
Subject:
Re: The Demise of Mizrachi?


What with the interesting retrospectives offered in this forum by H. Maryles
and others re the demise of mizrachi v. the rise of agudoh in the US and
elsewhere, i am moved to share a  fond memory from my own childhood, which
vignette provides a kiddie's eyed perspective on the virtues of the
competing teams back when.  

growing up as a tinoq shenishboh bain hayekkes in washington heights and
attending yeshiva soloveichik on 185th off st nick and then MTA(YUHS), my
father z"l made the still curious choice to send me off summers to camp
agudah in ferndale, NY. (this after an enjoyable pair of summers at camp
deal in NJ).  curious as well because my father, a maromorish sigheter
immigrant, was president for life and pillar of the wash heights mizrachi
chapter.  And while i retain many fond memories of those agudoh summers,
mostly because they - in sharp contrast to the near military organization
and discipline prevailing at camp deal- ran a very relaxed, sports centered,
operation.  that being the beginning of the lengthy jock era of my life, i
played second and third base on the camp baseball team for a number of
years, playing alongside Payse Khrone, a bunk or two older than me and with
a better throwing arm whom i was never able to displace from shortstop no
matter my brilliant (IMthennotveryHO)fielding talent. (considering Payse's
unusually strong and swift throwing arm and his subsequent, and present,
well known career, i have at times reflected on the enduring insight of
chazal which speak of god's sublimation and refocusing of "natural"
tendencies into more acceptable channels - the "natural' axe murderer who
becomes a butcher etc.) and of course my old chaveir and powerful cleanup
slugger pinky frankel at first base.  anyway, into this laid back sports
rich environment we were treated every third week to a wall to wall
ideological hard sell in the form of a 'pirchei shabbos'.  replete with
guest speakers and special events all apparently designed to get the very
few of campers who were not already members to sign up with the pirchei
agudas yisroel and, i suppose, to supply yet more chizuq to the already
ensnared.  
Anyway - to get to the punch line - There was a guest speaker one of those
shabbosim, whose name I unfortunately disremember, whose exhortation to join
the agudah i do remember to this day.  he started by asking the assembled a
question. which was - what was wrong with the mizrachi? this was back in the
days the mizrachi still had just enough life left in it to serve as a
punching bag for the faster, leaner and meaner agudah.  The speaker went on
to frame his question in the following way. it might be, he said, that an
innocent young bochur might be in shul one day and find himself davening
next to an apparently impeccably distinguished looking yid. a yid with a
white beard and talis ofen kop. one who davened with obvious kavonoh and who
was further observed to spend time after davening learning fervently in a
gimoroh when he wasn't busy dispensing tzedoqoh. and then the innocent young
bochur might learn, to his horrified confusion, that this paradigm of
yiddishe virtue was actually a member of the mizrachi!!  and he might begin
to wonder what was so wrong with the mizrachi if this is what a mizrachi
person looks like? why should this young innocent shun the mizrachi and join
pirchei agudas yisroel?  
Here he paused for dramatic effect - which was working great because i was
intensely curious at this point, takoh what was so wrong with this vision of
yiddishe rectitude tachas kanfei hamizrachi?  But the speaker did not fail.
he proceeded to explain that perhaps (exceedingly grudgingly) this fellow
with burd und talis oifen kop might, just might, personally be OK.  But the
true insidious horror of the mizrachi would only reveal itself in the
generations to come, because, while this fellow might just pass muster, "his
son - that son would be a zionist!" (uttered with a grimace of shocked
distaste), "and his grandson will be", mirabile dictu, "a communist"!! QED,
slam dunk, game, set and match.  

Mechy Frankel 				W: (703) 325-1277
michael.frankel@dtra.mil		H: (301) 593-3949	
 


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Date: Thu, 7 Oct 1999 17:46:00 -0400
From: "Clark, Eli" <clarke@HUGHESHUBBARD.COM>
Subject:
Torah Codes -- Article


Anyone interested in the statistical validity of the Torah codes is
advised to read an article describing a rebuttal paper to the famous
paper by Eliyahu Rips regarding the codes.  The article is at:
http://www.slate.com/Features/codedebunk/codedebunk.asp

Eli Clark 


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