DOCSLIB.ORG

Distinctive INSIGHT

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Distinctive INSIGHT כ"ג טבת תשפ“אThurs, Jan 7 2021 OVERVIEW of the Daf Distinctive INSIGHT work to allow crushing clods of dirt on הואיל Cooking on Yom Tov for weekday use (cont.) Can (1 Two more unsuccessful challenges to R’ Chisda Yom Tov? אמר רב פפא בר שמואל אבים מקורזלות, ראויות לכותשן... .are presented R’ Chisda unsuccessfully challenges Rabbah’s posi- and הואיל T he Gemara analyzes the concept of . הואיל tion that we subscribe to the principle of applies his rule. The רבה Abaye unsuccessfully challenges Rabbah’s posi- under what circumstances מלקות tion. Baraisa quoted lists eight different sets of which apply in the case of a kohen and nazir who leads a team of animals through a vineyard in a ceme- REVIEW and Remember tery on Yom Tov during Shemitta. Among the pun- 1. Why, according to R’ Chisda, are the lechem ishable infractions is plowing. Rav Chisda challenges there should be , הואיל hapanim not baked on Yom Tov? Rabah. If we have the rule of no lashes for plowing, because the dirt might be need- 2. What eight prohibitions could be violated when ed to cover the blood of birds which might be slaugh- plowing one furrow? tered. Rabah answers that in fact, if we were speaking about regular dirt being plowed, one would not be 3. What are the five prohibitions violated when liable for lashes. However, we are dealing with a case one cooks and eats a gid hanasheh with milk on where the person is plowing and dislodging hardened Yom Tov? clumps, which cannot be used for covering the blood of a bird. 4. What is the source for the opinion that main- Rav Chisda pursues the discussion further, and tains that the prohibition of muktzeh is Biblical points out that it should be allowed to crush the clump of dirt to use the soft ground to cover the in origin? blood. Rabah answers that crushing the dirt is not al- lowed on Yom Tov. who asks why, in ריב“א cites “(ד ה כתישה) Tosafos fact, do we not allow crushing the clod of dirt due to as we were willing to allow plowing? Rashbam , הואיל HALACHAH Highlight answers that there is a fundamental difference be- The halachic status of non-religious Jews tween the suggestion of the Gemara to fulfill the mitz- כאבא שאול דאמר לכם ולא לכרים vah of covering the blood by plowing and crushing Like Abba Shaul who said “yours” and not for the gentile. the clod of dirt. The goal of plowing is to prepare the T he Poskim 1 write it would also be forbidden to ground for planting. Using the dirt for a different pur- מלאכה cook on Yom Tov for a Jew who publicly desecrates pose results in the labor of plowing being a where it is being done for an— שאיה צריכה לגופה (Shabbos, for such an individual has the halachic (legal status of a non-Jew for every Jewish law. There is a dis- objective other than what plowing is aimed to accom- pute amongst the Rishonim and poskim of the status of plish normally. The challenge of the Gemara is, there- איה צריכה those children born 2 to parents who (erroneously) fore, that this should be a labor which is and should be permitted. However, when the לגופה raised them with heretical beliefs (for example 3 the “Karaites”). There are those 4 who hold that even though Gemara suggests to crush a clump of dirt, which is a this would be (טוחן) these children were subsequently exposed to authentic form of the labor of grinding (Continued on page 2) precisely the labor itself, with its being performed for (Continued on page 2) פסחים מ“ז—Number 369 (Highlight...Continued from page 1) (Insight...Continued from page 1) Jews (Jews who keep Torah and Mitzvos properly) and the purpose for which grinding is usually done. This because we would , הואיל still did not return to keeping the Torah, they nonethe- is not permitted, even with ,to observe Yom Tov) לא תעשה and a עשה less retain their status as Jews. They have the status of have an “tinok shenishba” (captive in infanthood), for they were and not to violate it) which would not permit the sin- .that of covering the blood , עשה raised with false beliefs (they would only lose this status if gle they were given the active opportunity to return and הראשון. ובש “ ך ביו “ ד ק “ ט סק “ ו כתב שהרמב “ ם יודה chose 5 not to). Others 6 hold, once they were exposed to בחילוים שאין בהם את המעלות טובות שהין לקראים Torah-true” Judaism, and nevertheless continued to“ שבזמן הרמב “ ם, שלכו “ ע דים ככרי. וכן עי ‘ ברדב “ ז על הרמב“ ם ה“ל publicly disgrace Shabbos (etc.), they have a status of a .7 בסימן תקי “ ב ס “ ק ב ‘. שהביא את המחלוקת שבמ “ א שם, non-Jew. In our days, this dispute manifests itself in how שהביא שלר “ ב אסור ולמהרש “ ך מותר, ועי “ ש בשו “ ת to view children born to irreligious families. Although מהרש “ ך בסוף סימן ט “ ו וז “ ל ולא יספיק טעת היותם Mishna Berura 7 brings down both opinions and does not אוסים וכתיוק שישבה לבין הגוים שכתב הרמב “ ם רק 8 שלא למהר להורגם וכו ‘. עכ “ ל. שמקורו מהרמב “ ם ה “ ל. indicate to be lenient, the Chazon Ish , however, writes וכן עי ‘ בשו “ ת מה “ ר בצלאל אשכזי סימן מ “ ג, שבגן .that they do indeed have a status of a tinok shenishba אברהם וכ“ ל. שיסוד הסוגיא הוא מהדין הכללי בכל התורה -Nonetheless 9, in a situation where hatred will be in של הקראים. וגם בשעה “ צ ס “ ק ב ‘ רואים שהאם מותר curred due to the neglect of cooking food for them on לבשל לקראים ביו “ ט תלוי בדין גם בחילוים שבזמה “ ז.] Yom Tov, it would even be permissible to add food for a וע “ ע בבאה “ ל בסימן ש “ ל ס “ ב בד “ ה כותית, שהחמיר מלחלל שבת להצלת חיי הקראים. (אלא שבזה והגים להקל non-Jew into a dish which one was already preparing for כדברי חיים ואג “ מ ועו “ פ) ועוד פוסקים הסתפקו והחמירו himself, provided no extra melachos were performed for בדין הקראים, עי ‘ פת “ ש ביו “ ד סימן ק “ ט סק “ ו בשם .him החו“ ד. ועע“ ש בדרכי תשובה .1 במ “ ב תקי “ ב ס “ ק ב ‘ ועע “ ש בשעה “ צ ס “ ק ב ‘ שטעם .8 החזו “ א בהלכות שחיטה סימן א ‘ ס “ ק ו ‘, וצ “ ע לפי “ ז מדוע האיסור הוא מפי שהרי דיו כעכו “ ם לכל דבריו [ועי ‘ בא “ ר דם בסימן ב ‘ ס “ ק ט “ ז בד “ ה וראה, החזו “ א צרך לומר סימן תמ “ ה שאם יתבייש מלחלל שבת בפי גדול הדור איו טעם לקרב החילוים שבזמה “ ז מפי שבזמה “ ז יפסידו חשב כמחלל ” בפרהסיא “] מריחוקם, והרי בלא “ ה צריך לקרבם מדין תיוק שישבה. 2. כ“ ז ברמב“ ם בהלכות ממרים פ“ ג ה“ג וצ“ע 3. כ“ כ הרדב“ ז בפירושו לרמב“ ם ה“ל .9 במ “ ב תקי “ ב ססק “ ו [וע “ ע בשש “ כ פ “ ב הערה כ “ א, ובשו “ ת 4. כ“ כ הרמב“ ם ה“ ל. וכן דעת השו“ ע ורמ“ א ביו“ ד ק“ ט ס“ד רב פעלים ח“ א סל“ ב כתב שמקודם יאכל ישראל לפי שיתו .5 כמבואר ברדב “ ז ה “ ל. וכ “ ה בחזו “ א בהלכות שחיטה פ “ א לכרי, כיון שאפשר בהכי.] ולשון מ “ ב ” דאפשר “ דמותקר. ס“ק ו‘ ובחילוים קל עוד יותר 6. כ “ כ המ “ י בפרק איזהו שך בדפי הרי “ ף מ “ ב ב ‘ בדיבור question of R’ Yonasan Eybeschuetz actually ruined as a result of his ac- regarding this case. This person has tion, and not merely subject to a legal Gemara GEM taken two items, one kosher (milk) limitation. If the item is still useful or now איסור Is cooking milk and meat together and the other non-kosher, but per- functional, although an applies to the final product, this is . (גיד השה) considered an act of destruction— mitted to use for benefit and this is not an , מקלקל As a result of his actions, this combi- not called ? מקלקל .nation becomes prohibited for bene- action which is exempt לוקה משום מבשל גיד ביום טוב Why should the Another answer is that although .( בשר בחלב ) fit ,person be liable for lashes, when the this item has been ruined for a Jew מלקות A baye lists five sets of which can be applied to a case where nature of this act is destructive, and however, in regard to a non-Jew this in milk we have a rule that a labor on Yom item has been improved, or at least it גיד השה a person cooks a -is exempt? is still useful. The fact that this mix מקלקל and eats it. Because the mixture is Tov that is and milk can be גיד השה applies ture of מקלקל prohibited to eat, the cooking process The answer is that on Yom Tov is one of the categories when the outcome of an action is de- eaten by a non-Jew is enough of a which is punishable. The Minchas structive in an objective sense. In oth- consideration for the act to be viewed Chinuch (Mitzvah 298, #13) brings a er words, the item must be become as being constructive. Daf Digest is published by the Chicago Center, under the leadership of HaRav Yehoshua Eichenstein, shlit”a HaRav Pinchas Eichenstein, Nasi; HaRav Zalmen L. Eichenstein, Rosh Kollel; Rabbi Tzvi Bider, Executive Director, edited by Rabbi Ben-Zion Rand. Daf Yomi Digest has been made possible through the generosity of Mr.
Load more

Recommended publications
  • Harmful Speech, Sensitivity and Political Correctness the Applications and Limitations of Ona’As Devarim1
    PROPERTY VALUES 135 Harmful Speech, Sensitivity and Political Correctness The Applications and Limitations of Ona’as Devarim1 Rabbi Moshe Kurtz Contemporary Western society is well-attuned to the feelings and sensitivities of the various individuals that comprise it. Undoubtedly, sensitivity and concern for another person’s feelings are desirable virtues. However, there has been pushback on this development within American culture, as radical sensitivity for the sake of one party may result in the restriction of the “freedom of expression” of the other party. After the 2016 United States presidential election, I found myself on a retreat with two colleagues of different political persuasions. Colleague A brought up the topic of elections and requested that Colleague B divulge for whom he had voted. Colleague B did not wish to share his political beliefs, but after sufficient prodding, he revealed that he had not voted for the same candidate whom Colleague A had selected. Upon hearing this, Colleague A expressed that he was “offended” and “did not feel safe” around Colleague B, thereby rebuking him into silence� 1. I would like to express gratitude to my teacher R. Dr. Jacob J. Schacter for thoroughly reviewing this paper and for referring me to a number of the essays to which I refer. Additionally, I would like to thank my colleague R. Yair Lichtman, who offered significant feedback while reviewing an earlier draft of this essay. Rabbi Kurtz is the Assistant Rabbi of Congregation Agudath Sholom in Stamford, CT. 136 THE JOURNAL OF HALACHA
    [Show full text]
  • The Pursuit of Perfection: Vice Or Virtue in Judaism?∗
    Dr. Benzion Sorotzkin, Psy.D. Clinical Psychologist Brooklyn, NY www.DrSorotzkin.com [email protected] THE PURSUIT OF PERFECTION: VICE OR VIRTUE IN JUDAISM?* תנא דבי אליהו רבה (כג:א) לפיכך Chazal exhort us to strive for ever higher goals. It says in When will my deeds equal those) - יהיו אומרים כל אחד ואחד, מתי יגיעו מעשיי למעשה אברהם יצחק ויעקב. which can be translated as ,("שלימות") of my forefathers)? Likewise, the concept of shleimus perfection, is also an honored goal in chazal. On the other hand, clinical experience and research indicates that perfectionism is often associated with serious emotional disorders (Blatt, 1995; Flett & Hewitt, 2002; Sorotzkin, 1985, 1998) which, in turn, eventually results in lower levels of achievement. This paper will briefly review the psychological literature on perfectionism, examine Yiddishkeit’s attitude toward perfection, some common misconceptions and misapplications of this concept, and the impact of the above on frum patients and therapists. PERFECTIONISM In a comprehensive review of the literature on “the destructiveness of perfectionism,” Blatt (1995) states: The research literature on perfectionism has grown remarkably in the past decade. Numerous empirical investigations... provide consistent evidence that perfectionism is a multi-dimensional construct that can have an important role in adaptive and maladaptive functioning, including a wide range of disorders, especially depression and suicide (p. 1005). Regarding specific diagnostic categories, perfectionism has been associated with obsessive-compulsive disorders, where the person seeks perfection with regard to self-control; * An earlier version of this paper was published in the Journal of Psychology and Judaism, Vol. 23 (4), 1999, pp.
    [Show full text]
  • OF 17Th 2004 Gender Relationships in Marriage and Out.Pdf (1.542Mb)
    Gender Relationships In Marriage and Out Edited by Rivkah Blau Robert S. Hirt, Series Editor THE MICHAEL SCHARF PUBLICATION TRUST of the YESHIVA UNIVERSITY PRESs New York OF 17 r18 CS2ME draft 8 balancediii iii 9/2/2007 11:28:13 AM THE ORTHODOX FORUM The Orthodox Forum, initially convened by Dr. Norman Lamm, Chancellor of Yeshiva University, meets each year to consider major issues of concern to the Jewish community. Forum participants from throughout the world, including academicians in both Jewish and secular fields, rabbis,rashei yeshivah, Jewish educators, and Jewish communal professionals, gather in conference as a think tank to discuss and critique each other’s original papers, examining different aspects of a central theme. The purpose of the Forum is to create and disseminate a new and vibrant Torah literature addressing the critical issues facing Jewry today. The Orthodox Forum gratefully acknowledges the support of the Joseph J. and Bertha K. Green Memorial Fund at the Rabbi Isaac Elchanan Theological Seminary established by Morris L. Green, of blessed memory. The Orthodox Forum Series is a project of the Rabbi Isaac Elchanan Theological Seminary, an affiliate of Yeshiva University OF 17 r18 CS2ME draft 8 balancedii ii 9/2/2007 11:28:13 AM Library of Congress Cataloging-in-Publication Data Orthodox Forum (17th : 2004 : New York, NY) Gender relationships in marriage and out / edited by Rivkah Blau. p. cm. – (Orthodox Forum series) ISBN 978-0-88125-971-1 1. Marriage. 2. Marriage – Religious aspects – Judaism. 3. Marriage (Jewish law) 4. Man-woman relationships – Religious aspects – Judaism. I.
    [Show full text]
  • Bishul Akum- Different Methods of Cooking in the Last Issue We Dealt with the Basics of Bishul Akum
    Authored by Rabbi Moishe Dovid Lebovits Volume 7 • Issue 2 Reviewed by Rabbi Benzion Schiffenbauer Shlita All Piskei Harav Yisrael Belsky Shlita are Reviewed by Harav Yisrael Belsky Shlita Bishul Akum- Different Methods of Cooking In the last issue we dealt with the basics of bishul akum. In this issue we will deal with other halachos which apply to bishul akum. Such as what methods of cooking are an issue if a non-Jew cooks for a Jew. In אין לו .addition, to the halachos relevant to non-Jewish help, and much more להקב"ה .Frying / Roasting / Salting etc בעולמו Bishul akum includes food preparation with a source of heat, such as cooking,1 אלא ד' אמות אמות Refer to Chelkes Binyomin 113:126 page 106 biurim “d’lo” if food was cooked in an empty pot that was .1 של הלכה removed from the fire if this is included in bishul akum, see Shevet Ha’kehusi 5:135 who is lenient. Refer to Shevet Ha’Levi 9:164:2, Shevet Ha’kehusi 5:134:2, Shraga Hameir 6:167:2 in regard to a kli sheini. The same would apply to בלבד... something which tends to cook easily in a kli sheini (Shevet Ha’kehusi 5:134:3). Some say a non-Jew who cooked by pouring water from a kli rishon on food does not prohibit the food (Maharsham 3:296, Chai Ha’Levi 5:53:5, Shevet )ברכות)ברכות ח.(ח.( .(Ha’Levi 9:164:2, Noam Halacha page 129:12, see Chelkes Binyomin 113:biurim page 106 Bishul Akum- Different Methods of Cooking | 1 baking,2 frying,3 roasting4 and electric (gas) ovens.5 Salting,6 soaking,7 (pickling) and drying out in the sun8 are not included.
    [Show full text]
  • Honoring Parents
    1 Yerushalmi Peah (1:1), “hoil v’hi retzona hu chvoda,” referring to the parental prerogative to determine the nature of their kavod. See Minchas Chinuch #33, “vezeh pashut,” on mechilas kavod. The author of Sefer Chareidim writes that one who serves his parents punctiliously only because HaShem commanded and not because he feels his parents are deserving has fulfilled kibud av v’em, but may have transgressed “arur mekalel aviv v’imo” (Devarim 27:16). Although parents may not be gedolim, vis-a-vis the child they are unique and almost always deserve respect. 2 Kiddushin 31b, Sifra Vayikra 19:3. See Shulchan Aruch Yoreh Deah 240-1 for a summary of morah and kavod obligations. Chayeh Adam (67:3) extends the obligation to honor parents even in thought. Rav Herschel Schachter illustrates other everyday forms of practical service for adult sons and daughters, such as joining parents for Shabbos at their invitation, sending photographs and letters if they live far away, and enabling parents to spend time with their grandchildren. 3 Ibid. The Yerushalmi recounts the extent to which Rabbi Tarfon would go to fulfill the mitzvah of kibud em: “Rabbi Tarfon’s mother went for a walk in her courtyard on Shabbat and her sandal straps broke [she could not fix them on Shabbos]. Rabbi Tarfon went and propped his hands under her ankles and she walked on them until she reached her bed. Once he fell ill, and when the rabbis came to visit him she asked them to pray for ‘her son who had been excessive in his fulfillment of kibud em.’ They asked, ‘What did he do?’ She told them.
    [Show full text]
  • Soldiers, Rabbis, and the Ostjuden Under German Occupation: 1915-1918
    University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Doctoral Dissertations Graduate School 8-2010 Shattered Communities: Soldiers, Rabbis, and the Ostjuden under German Occupation: 1915-1918 Tracey Hayes Norrell [email protected] Follow this and additional works at: https://trace.tennessee.edu/utk_graddiss Part of the Diplomatic History Commons, European History Commons, History of Religion Commons, Military History Commons, and the Political History Commons Recommended Citation Norrell, Tracey Hayes, "Shattered Communities: Soldiers, Rabbis, and the Ostjuden under German Occupation: 1915-1918. " PhD diss., University of Tennessee, 2010. https://trace.tennessee.edu/utk_graddiss/834 This Dissertation is brought to you for free and open access by the Graduate School at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a dissertation written by Tracey Hayes Norrell entitled "Shattered Communities: Soldiers, Rabbis, and the Ostjuden under German Occupation: 1915-1918." I have examined the final electronic copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the equirr ements for the degree of Doctor of Philosophy, with a major in History. Vejas G. Liulevicius, Major Professor We have read this dissertation and recommend
    [Show full text]
  • Haredi Textbooks in Israel REINFORCING the BARRICADES
    Haredi Textbooks in Israel REINFORCING THE BARRICADES Eldad J. Pardo Tehila Gamliel May 2017 Suite 15, Belgium House, Givat Ram Campus, Hebrew University Jerusalem Office/Fax: +972-2-5332497 Website: www.impact-se.org Contents 1 Executive Summary 5 Acknowledgements 6 Preface 9 Introduction 16 Research Corpus 18 Background of Haredi Education in Israel 20 Haredi Schools 28 Attitudes toward the “Other” in Haredi Education 30 Nations of the World 38 Attitude toward Arabs 47 Secularism and Modern Culture 53 Zionism and the State of Israel 61 Racism and Mizrahi Jews 70 Gender and the Status of Women 81 Conclusion and Recommendations 85 Methodology 87 List of Textbooks Executive Summary Textbooks used in the Haredi education system promote a unique and separate cultural identity while generally keeping recognition and contact with mainstream Israeli culture to a minimum. The curricula oppose modernity. Acceptance of Others is limited and unequal, depending on perceived threats to the Haredi community’s identity and its goals. Most study, particularly for boys, is conducted outside the curricula where they learn religious (mostly Torah) studies, the result of a compromise with the State of Israel; that study is generally archaic in style, using expressions and ideas common in the 1950s and 60s; and often features exaggerated, inappropriate language typically absent in newer high-quality textbooks. Anti-Semitism, Peace and Haredi Identity Hatred of the Jewish people by the “nations of the world” is understood to be a permanent historical reality. Paradoxically, this understanding, though seemingly pessimistic, is also expressed as hopeful, focusing on the victory of the spiritual over the material and advocating a mission and meaning for each person’s life.
    [Show full text]
  • The Purification Process: Mikveh to Ne'ilah the Shofar Of
    בס"ד קול תורה Yom Kippur 10 Tishrei 5780 October 9, 2019 Vol. 29 No. 4 The Purification Process: Mikveh to Ne’ilah The Shofar of Ne’ilah By The Kol Torah Staff By Rabbi Raphi Mandelstam In Rav Soloveitchik’s notable work Al HaTeshuvah, The Rav contrasts the two aspects of Teshuvah that are innate to Yom We are all familiar with the climactic shofar blast blown at Kippur: Kaparah and Taharah.1 The Rav suggests that Kaparah is the end of Ne’ilah as the awesome day of Yom Kippur comes to a substantial Teshuvah; however, Taharah is a definitive an end. Although it may seem like an appropriate time to sound Teshuvah. He cites a Sugya in Sanhedrin (25b) where the Gemara the Shofar, it is worthwhile to explore the roots of this Minhag in suggests that Teshuvah Gemurah is achieved when one who order to appreciate its significance. Perhaps the most well known charges interest to his fellow Jew, for example, refrains from reason offered for this Minhag, quoted in Tosafot (Shabbat 114b charging interest altogether (even to a non-Jew). The Rav s.v. Le’Eil Ve’Amai), is that this is simply a Zeicher LeYoveil, a expounds on the Gemara and states that Teshuvah Shel Emet reminder of the shofar blowing of the Yoveil year which took (true repentance) is where one completely disassociates place on Yom Kippur. Tosafot themselves reject this explanation, themselves with the actions involved in performing a specific as it hardly seems necessary to commemorate Yoveil each year, Aveirah. considering that Yoveil itself only occurred every fifty years.
    [Show full text]
  • Judaism and Jewish Philosophy 19 Judaism, Jews and Holocaust Theology
    Please see the Cover and Contents in the last pages of this e-Book Online Study Materials on JUDAISM AND JEWISH PHILOSOPHY 19 JUDAISM, JEWS AND HOLOCAUST THEOLOGY JUDAISM Judaism is the religion of the Jewish people, based on principles and ethics embodied in the Hebrew Bible (Tanakh) and the Talmud. According to Jewish tradition, the history of Judaism begins with the Covenant between God and Abraham (ca. 2000 BCE), the patriarch and progenitor of the Jewish people. Judaism is among the oldest religious traditions still in practice today. Jewish history and doctrines have influenced other religions such as Christianity, Islam and the Bahá’í Faith. While Judaism has seldom, if ever, been monolithic in practice, it has always been monotheistic in theology. It differs from many religions in that central authority is not vested in a person or group, but in sacred texts and traditions. Throughout the ages, Judaism has clung to a number of religious principles, the most important of which is the belief in a single, omniscient, omnipotent, benevolent, transcendent God, who created the universe and continues to govern it. According to traditional Jewish belief, the God who created the world established a covenant with the Israelites, and revealed his laws and commandments to Moses on Mount Sinai in the form of the Torah, and the Jewish people are the descendants of the Israelites. The traditional practice of Judaism revolves around study and the observance of God’s laws and commandments as written in the Torah and expounded in the Talmud. With an estimated 14 million adherents in 2006, Judaism is approximately the world’s eleventh-largest religious group.
    [Show full text]
  • Living the Halachic Process Volume VI
    Living the Halachic Process Volume VI LIVING THE HALACHIC PROCESS QUESTIONS AND ANSWERS FOR THE MODERN JEW Volume VI Answers to Queries sent to the ERETZ HEMDAH INSTITUTE Headed by Rabbi Yosef Carmel Rabbi Moshe Ehrenreich by Rabbi Daniel Mann Living the Halachic Process, Vol. VI Eretz Hemdah Institute © Eretz Hemdah Institute 2020 Additional copies of this book and companion source sheets for the questions in the book are available at Eretz Hemdah: 2 Brurya St. P.O.B 8178 Jerusalem 9108101 Israel (972-2) 537-1485 fax (972-2) 537-9626 [email protected] www.eretzhemdah.org EDITORS: Rabbi Dr. Jonah Mann, Rabbi Menachem Jacobowitz. COPY EDITOR: Meira Mintz TYPESETTING & BOOK DESIGN: Rut Saadon and Renana Piniss COVER DESIGN: Rut Saadon with help from Creativejatin - Freepik.com הו"ל בהשתתפות המשרד לענייני דתות All rights reserved. However, since the purpose of this publication is educational, the copyright holder permits the limited reproduction of sections of this book for non-commercial educational purposes. ISBN 978-965-436-037-1, hardcover Printed in Israel In Loving Memory of ז"ל Rabbi Emanuel and Pesha Gottleib our beloved grandparents Their love for their children, grandchildren, and great-grandchildren was paralleled only by their love for TORAH, LEARNING, and ERETZ YISRAEL Shprintzy and Effy Dedicated to the memory of Leah and Rabbi Jacob Mann הרב יעקב ולאה מן ז"ל Quincy, Mass. Miriam and Abraham Roseman אברהם אייזיק ומרים רוזמן ז"ל Kew Gardens Hills, New York In Memory of our Beloved Parents Leonard and Molly Naider Joseph and Belle Serle May your memories serve as a blessing for your family and Klal Yisrael.
    [Show full text]
  • Tohen-Ang-12 1-12
    Table of Contents Abstracts ........................... iii The Porto Synagogue of Mantua’s Yizkor Prayers for Medieval Jewish Scholars / Rav Aryeh Leibowitz ................. xiii Opening Remarks: The 200 th Issue of ‘HAMA’YAN’ / Rav Yechezkel Yakobson .................... 4 Editorial / Rav Yoel Catane .................... 5 The Kiss Within the Miracle / Rav Nathan Tzvi Finkel ZT”L . 6 Upon the Passing of Our Guide and Teacher, the Revered Rav Nathan Tzvi Finkel ZTvK”L , Head of Yeshivat Mir / Rav Avraham Yaakov Goldmunz ....................... 8 The Mitsva “with the shoulder they shall carry” at that time and for all generations / Rav Israel Meir Lau............. 10 ‘And they kept alive the women’: Abortion for the Purpose of Saving Lives in the Shoah [Holocaust] / Rav Aryeh Hendler..... 13 Concerning the Time of Halakhic Twilight and the Circumcision (Berit Mila ) of a Child Born Near the End of the Sabbath: Hatam Sofer’s Interpretation of the ‘Exposition on Twilight and Nightfall of Rabbenu Tam’ / Yaaqov Loewinger, Eng........ 23 ‘Modest Behavior’ and ‘Proclaiming the Miracle’ / Rav Yehuda Shaviv. 51 From the Desk of the Rav / Rav Yitzchak Weiss........... 55 ‘The King in his Beauty’ to Petah Tiqva: the Saga of the Appointment of Rav Yehezkel Abramsky ZT”L as Rav of the Colony / Rav Uri Redman ....................... 61 The Color of Techelet according to Maimonides / Prof. Zohar Amar... 77 Circumcision (Mila )– Mitsva Which is a Covenant (Berit )/ Rav Ohad Fixler ....................... 88 → B”H, Tevet 5772 • Vol. 52, 2 [200] Table of Contents (contiuned) Rav Mahalalel Hallelyah (or: Halleluyah) of Civitanova and his Response in the Matter of Cancelling an Excommunication (Herem ), with the Approbation of the Emissaries of the Land of Israel Rav Shlomo haLevi, Rav David Carigal and Rav Moshe Yitzchak of Lvov / Prof.
    [Show full text]
  • Mishpatim /םיטפשמ "ח תשס , שבט ב ב כ'' Tuesday January 29,2008
    ב''ה SERMON RESOURCE FOR SHLUCHIM משפטים / MISHPATIM FAKE IT TILL YOU MAKE IT! DISTRIBUTION DATE: כ''ב בשבט, תשס"ח / TUESDAY JANUARY 29, 2008 PARSHA: משפטים / MISHPATIM SERMON TITLE: FAKE IT TILL YOU MAKE IT! Sponsored by Shimon Aron & Devorah Leah Rosenfeld & Family A PROJECT OF THE SHLUCHIM OFFICE In loving memory of 1 ר' מנחם זאב בן פנחס ז''ל Emil W. Herman Z כ''ב שבט, תשס"ח • DISTRIBUTION DATE: TUESDAY JANUARY 29, 2008 The author is solely responsible for the contents of this document. who loved and supported Torah learning. ב''ה SERMON RESOURCE FOR SHLUCHIM משפטים / MISHPATIM FAKE IT TILL YOU MAKE IT! MISHPATIM FAKE IT TILL YOU MAKE IT! People often complain about being told what they can not do: don’t do this, or you can’t do that. They wonder, “when will the Rabbi ever tell us what we can do”? The truth is that they are nearly right. In Torah there are many more mitzvas which say what we can’t do (364) than those which tell us what we need to do (248). Not only that but some of the positive commandments are able to be kept only by kings, men, women or children. This means that there are even less of them, whereas the negative commandments are the same for everyone. But, let me tell you a secret. The Talmud points out that in many cases, when the Torah forbids something, the same act is often allowed under certain conditions. In our parsha, Mishpatim we read about the laws of theft.
    [Show full text]