How Many Jews Were In Egypt?

The Torah (Ex. 13:18) tells us that when the Jews left Egypt, they were "chamushim". Rashi and Rashbam translate this as "armed". Ibn Ezra (Peirush Ha-Arukh) and Chizkuni suggest that it means that they had sufficient money or provisions.

However, Rashi also quotes a Midrash to explain the word, based on its linguistic connection to the word "chamesh -- five":

An alternate explanation of chamushim: one of every five went out [of Egypt] and four-fifths died during the three days of darkness.

Click here to read moreIn other words, while 600,000 men left Egypt, that was only one-fifth of the people at the time. There were 3 million men (plus women, children and old people) in Egypt, 2.4 million of whom died during the plague of darkness. Rashi's source is the Mekhilta, which also has the views that one-fiftieth and one-five hundredth left Egypt. About this last view, that only one-five hundredth left Egypt, Ibn Ezra writes in his Peirush Ha-Katzar:

The Midrash that one-five hundredth left is a minority view that is disputed. It is not at all a tradition. We have enough problems with the Muslim scholars who ask how, in 210 years, 600,000 men above the age of 20 could descend from 55 men.

Ibn Ezra then proceeds to describe his debates with Muslim scholars who claimed that there is no way that Ya'akov's family could turn into 600,000 men in 210 years. Ibn Ezra did the math to show it could be possible. However, the suggestion that there were really 300 million men is beyond credulity.

Additionally, it seems that no Jews died during the plagues that Egyptians died. If so, how could we suggest that the vast majority of Jews died during the plague of darkness, when no Egyptians died?

Furthermore, if only a tiny portion of Jews were redeemed from Egypt, then it wasn't such a great salvation. The redemption was actually a terrible tragedy. That is the opposite of what the Torah tells us.

Instead, Ibn Ezra says, the Midrash is either unreliable or is based on a "secret," presumably meaning an allegorical meaning.

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Weekly Links

Rules: link (Note that this post will move every day until the end of the week)

Friday

• SALT today: link
• R. Steven Pruzansky on the Rabba: link
• Gay Orthodox rabbi nudging Judaism: link
• Duck recall: link
• United Synagogue row over 'live near shul' rule: link
• Rabbinate: Room service only on plastic plates during Pesach: link
• Chareidi world appalled as Shas joins WZO: link

Previous days' linksThursday

• SALT today: link
• Assault on authentic Orthodoxy continues: link
• Jewish events need kosher food: link
• War on internet is a fight the rabbis can’t win: link
• The God Of OMG!: link
• Rabbi E. Melamed considering resigning: link

Wednesday

• SALT today: link
• R. Seth Farber: The new conversion law is a joke: link
• Rabbis request bail for convicted financial fraud perpetrator: link
• RCA pushing ethical kosher guidelines: link
• Rabbinical courts softened stance on husbands refusing their wives divorce in 2009: link
• Ultra-Orthodox seek boycott of their own Web sites: link
• RCA Op-Ed by Rabbi Asher Meir, Chairman of the JPEG Committee, in support of the Kosher Food Industry Ethical Guidelines Recently Issued by the RCA: link
• The story of how The Jewish Press began: link
• R. Avi Weiss calls Sara Hurwitz "a rabbi with the additional quality of a distinct woman’s voice": link

Tuesday

• SALT today: link
• David Greenfield defends wearing tefillin on airplanes: link
• Anti-semitism highest since WW2: link
• R. Shlomo Riskin wants Efrat to be smoke-free: link
• When religious people lie: link
• Orthodox rabbis fight for release of convicted perpetrator of bank fraud: link

Monday

• SALT today: link
• Pope encourages blogging: link
• Prominent Monsey rabbi on EJF scandal: link
• R. Yair Hoffman: Rabbis are fallible: link
• R. Avi Shafran on Haiti, lashon ha-ra and the EJF scandal: link
• The lonely man of peace: link
• Hikind tries to squash young frum political hopeful: link
• Serious questions about purportedly Holocaust-era Torah scrolls: link
• Conference confronts "new reality" for day schools: link

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Audio Roundup LXXVIII

by Joel Rich

Did I ever mention that I graduated MTA and YU and that both classes were full of people a lot smarter than me(Where have you gone Sidney Markowitz, our nation turns its lonely eyes to you)? One of my classmates (who likely didn't know I existed, at least on an intellectual level) Sam (now Shmuel) Safran of the Weizmann Institute, has written a great article in the latest BDD C-C-C Contemporary Problems in Light of the Writings of R'YBS.. It would be worth it alone for one of my favorite R'YBS quotes which (as is often the case) dovetails with the mesorah I received from Avi Mori Vrabbi ZLL"HH -"All extremism, fanaticism, and obscurantism comes from a lack of security. A person who is secure can not be an extremist. He uses his heart and his mind in a normal fashion." I am thrilled that just about all the quotes are ones I tagged for the local shiur I gave after its publication (I called it"" The Rav in his Own Write" which tells you a lot about why shmuel is a gadol and I am a katan (joke on 2 levels)

Click here to read moreQuestion: As a community leader, do you favor policies that are more inclusionary but might reduce your average frumometer score (but increase the total of all frumometer measures) or less inclusionary that increase your average frumometer score but decreases the total of all frumometer measures?

Rabbi Mordechai Torczyner -Breakaway Minyanim, Halachah and Sociology, Part I: link

First in series. Discusses history of large vs. small shuls(there have been both back to the times of the Tamud). Here focus on benefits of smaller ones (functionality, greater spots of holiness, less free-riding). Very important (IMHO) tie into sociology (me - why is it that churches have studied this a lot – is it we know issues in our gut?). Dunbar’s # is worth thinking about (effective group sizes for different purposes?)

Rabbi Mordechai Torczyner - Breakaway Minyanim, Halachah and Sociology, Part II: link

Some of the positives of big shuls. Focus on how to maintain social benefits in large groups (representative democracy) – have subgroups which coalesce (??) around common greater purpose (Rabbi T. – how would you define that greater purpose – e.g. qualitative vs. quantitative avodat Hashem?)

Rabbi Mordechai I. Willig - Going to Secular Court vs. Beth Din: link

If one who goes to secular court and gets money is a thief, how does bet din ever allow you to go to secular court?

Rabbi Dr. Aharon Lichtenstein -Q and A #4 5770: link

The audio quality is fairly low. Issues covered:
1) Study of ancient near eastern culture in High School (sounds like a no)
2) YU tolerance club public forum – it’s complex!
3) Purpose of creation (really)
4) Yeridat hadorot (weakening of progressive generations)?
5) Kashrut “facts” and science (e.g. 1/60) – how to understand the interaction (reminds me of R’HS’s statement how all the Rabbis should get together and rule that stainless steel doesn’t absorb).
Suggestions: 1) better audio; 2) have a 1 minute chazara shiur on each question.

Rav Binyamin Tabory-She'elot uTeshuvot Rav Yechiel Yaakov Weinberg - Seridei Eish: link

Hat tip to R’Dr. Shapiro’s works (well worth reading). There’s also a new series on the Sridei Eish on the VBM (link).
A complex almost tragic gadol (reminds me of R’YBS on Joseph and his brothers).
Here deals with his responsa on shechita, bat mitzvah, mixed sex youth groups and translating prayer. His recognition of his own alienation is painful.

Rabbi Michael Taubes -Parshas Vayeira Davening in a Loud Voice: link

Kriat Shma and the amida, how loud? Regular days vs. Yamim Noraim?
Bottom line – loud enough to hear yourself but not to bother others.

Rabbi Hanan Balk -The Centrality of the Land of Israel: Should All Jews Be Buried There?: link

Burial in Israel for those who live outside the country. Rabbis outside of Israel seemed to discourage (R’Moshe, R’Henkin, R’Yaakov); inside seem OK (Chacham Ovadya, R’Pesach Tzvi Frank, Tzitz Eliezer). Sources quoted both way.
[How personally painful – the position that if you’re not here alive then….!!]

Rabbi Michael Broyde - Pleading in the Alternative: Understanding Migu in its Many Permutations: link

An analysis of the concept of migo (I could’ve said I didn’t borrow a teapot, so you should believe me that I borrowed it and returned it) and Chazal’s thinking behind it.

Rabbi Yonason Sacks -Kefiah in Regards to Tzedakah: link

Technical analysis of the nature of the duty to give charity (is it monetary or prohibited/permitted). Some other examples of this duality.

Rabbi Avishai David -The Obligation for Married Women to Cover Hair: link

Traditional exposition of traditional women’s role of traditional household builder of traditional home in traditional manner.
Daat Yehudit vs. Daat Moshe analysis.

Money quote: Rav Soloveitchik Z”l his wife Z”l did not cover her hair - based on that there are many women who don’t cover their hair. Of course it’s absolutely silly…..against the mishna, against everything. The Rav himself was the first one to tell you that as he told 3 or 4 people. I spoke to each one of them.

Rabbi A Klapper - Why the Khazar Chose Judaism: link.

What was the underlying goal of the writing of the Kuzari and how can it be seen by paying close attention to the plot and players (convince those already convinced?)

Rabbi Yehoshua Grunstein - Davening in the parking lot/under the stars- Chutzpa?: link

Talmudic source against davening outside, quoted by S”A but not others – some possible explanations why and reasons (humility, intent in prayer, not being bothered) and some possible differing implications (e.g. don’t put on tfillin on commuter flights out of LaGuardia?) [add to my question list – daven outside with minyan vs. inside by self?]

Rabbi Jeffrey Saks -What's Modern About Modern Jewish History?: link

Modern Jewish history defined – well actually there are differing definitions but generally from the time of the enlightenment. Also, differs by geography – it’s really about facing “modern” issues. First in a series.

Dr. Shira Weiss -Are There Obligatory Beliefs in Judaism?: link

In the middle ages (as contrasted to middle age?) there's lots of discussion of obligation to believe (vs. act). There probably is some dogma (think Rambam) but not all accept. Whatever it is, if you deliberately deny it, you’re probably a heretic and no world to come for you! What if you’re well intended? – difference of opinion (R' Chaim's nebech ).

Rabbi Aryeh Lebowitz -Davening Ma'ariv Early on Rosh Chodesh: link

What did you do if you finished shalosh seudot past Tzeit on Shabbat Rosh Chodesh shvat? Good discussion of nature of maariv, tosefet Shabbat and can you turn Tuesday afternoon into Wednesday evening? (my chiddush – also holds for Wednesday/Thursday J).

Rabbi Eli Ozarowski -Taharat Mishpachah refresher course (for men): link

Used to fast for Shovavim, now we learn laws of taharat hamishpacha! (tough to find a good ascetic these days?)

Rabbi N Kaplan-Chesed: link

Mussar on importance of gmilut chassadim, especially for bnai Yeshiva (need all 3 – torah, avodah and gmilut chasadim). Do one or two small additional acts each day.

Rabbi Ezra Schwartz -When in Rome, Do as the Romans: Dina D'malchuta Dina: link

I keep listening to Shiurim on this topic hoping someone will tell me why no one till shmuel said this, and why no source is given. (Here assumption is it’s torah based and only monetary related).

Rabbi Aryeh Lebowitz-A Jewish Response to the Tragedy in Haiti: link

Clarification of halachic issues surrounding recent controversies, as well as hashkafic framework (me - which is first?) Interesting understanding of darkei shalom (as a seemingly reciprocal obligation).

R' Asher Weiss - Maase Nissim: link

Halachic status of miraculous conceptions (well, really creations). Best line – something like “I’ve never created a golem, but I’ve met lots of them”. (me – I didn’t know R’AW traveled in actuarial circles?!)

Sherry Zimmerman - Dating etc.: link

Common sense shidduch/dating advice (kach mkublani mbeit avi abba – common sense is an unfortunately rare commodity, on the other hand hot air is available in overabundance).

Rabbi Jeffrey Saks -Introduction to Rambam's Mishnah Introduction: link

Introductory course – Rambam’s introduction to his commentary on the mishnayot. Here discusses force of oral law.

Rabbi Michael Broyde -Case Files from the Beth Din of America: link

Case studies of issues brought before Bet Din of America – includes employment law and divorce amongst others. Some practical implication and how bet din takes them into consideration.

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Post-Orthodox Responsa?

I've been going through the collected responsa of Conservative Rabbi Wayne Allen, the inappropriately named Perspectives on Jewish Law and Contemporary Issues. The book is a collection of halakhic essays from the past 20 years on a wide variety of topics, all ending with a practical conclusion.

Like any such collection, the essays vary in length, depth and approach. However, I generally found them to be excellent. I always consider a good sign of intellectual honesty when you cannot generally predict what conclusion a writer will have to a halakhic question. To my surprise, the author is very unpredictable. In particular, he is sometimes stricter than I would be! That is not what I expected from a Conservative rabbi.

Click here to read moreHere are some examples:

• Can a Non-Jew serve in a synagogue choir? Discouraged
• Can cantors repeat words and phrases in the liturgy? Yes as long as it doesn't distort the meaning
• Can you add the names of the Matriarchs into the Amidah? No
• Can women lead Pesukei De-Zimra? No
• Should mourners leave the synagogue for Yizkor during the first year? No
• Can you convert a lesbian to Judaism? No
• Can a Non-Jew serve as a pallbearer? Yes
• Can a pregnant woman go to a cemetery? Yes unless parents object
• Can a mourner lead prayers on Shabbos and Yom Tov? Yes
• Does a married woman need to cover her hair? No
• Can an active homosexual be ordained as a rabbi? No
• Can the kesubah of a non-virgin say besulta (virgin)? As long as she was never married before
• Can you give an employee a negative evaluation? Yes
• Is there a concept of clergy confidentiality in Judaism? No

Is this a Post-Orthodox approach to halakhah? In some ways, yes. The author feels free to use any relevant source. He quotes from academics, Reform scholars, Modern Orthodox journals, Charedi responsa and everything in between. His breadth is quite impressive. He also utilizes a good deal of secular sources to establish the reality. He treats all sources equally, regardless of the stature of the author. Sometimes this leads to results that I think are somewhat humorous, such as carefully analyzing and inferring from the words of R. Hayyim Halevy Donin and R. Maurice Lamm as if they were the Shakh and the Taz.

I find this objectionable. In general, I believe that you have to take into account the stature of a work's author. I also believe that halakhic responsa operate within a closed system. Articles can quote anyone and offer a wide variety of views. Responsa, however, have a time-honored style and tradition. There is no room in responsa for non-traditional scholars. R. Amram Gaon writes in a responsum (link) that scholars who do not act appropriately should not be mentioned in the beis midrash. I think that this also applies to being mentioned in responsa. They have no place in the give-and-take of halakhah.

The author also rejects mystical and non-rational practices regardless of how common and well-established they are. He is also quick to reject and dismiss customs that he considers mistaken.

On the other hand, there are reasons why this collection of responsa is not Post-Orthodox. The author does not take advantage of historical methodologies. He does recognize historical progression of views -- who said what and when -- but he does not conduct any sociological or historical-critical analyses. He also does not utilize Talmudic criticism.

Further, he is coming from the wrong direction to be Post-Orthodox. He is not someone who is experimentally deviating from Orthodoxy based on his personal religious agenda. Rather, he is coming from the Conservative side, deviating towards Orthodoxy. Will the two paths meet or have they already crossed and traveled past each other?

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Parashah Roundup: Beshalach 5770

by Steve Brizel

The Crossing of the Red Sea

R Yitzchak Etshalom explores the journey of the Jewish People from Egypt to Sinai: link (PDF)

R Avishai David discusses whether Pharoah had free will: link (audio)

R Sir Jonathan Sacks discusses the necessity of the circuitous route taken by the Jewish People from Egypt to Mt. Sinai: link

R Ephraim Buchwald discusses why Pharoah sent the Jewish People from Egypt: link

The Nesivos Shalom, as explicated by R Yitzchak Adlerstein, explains that the journeys of the Jewish People that commenced with the 49 days of Sefiras HaOmer and continued with the 42 stops in the desert were necessary components of the redemption of the Jewish People: link

R Berel Wein explains the eternal nature of the Shiras HaYam: link

R Yissocher Frand reminds us that we have a choice between looking at a glass half full or half empty: link

Click here to read more

R Avigdor Nevenzal explains why Bitachon, Emunah and the precious nature of time and its proper exercise are critical themes in the Parsha: link

R Michael Rosensweig and R Shlomoh Riskin discusses why Tefilah immediately prior to entering the Red Sea was an improper response: link 1, link 2

R Baruch Simon discusses the meaning of Shmos 15:1: link (audio)

R Asher Brander and R Dovid Horwitz explore the nature of the praise offered by Moshe Rabbeinu and the incomparability of God in Shmos 15:11: link 1, link 2, link 3

R Shalom Carmy discusses the challenge of describing God: link (audio)

R Aryeh Leibowitz analyzes the factors of Emunah, intellect and experience: link (audio) and discusses whether a Tzadik must be smart: link (audio)

R Zvi Sobolofsky discusses the complimentary requirements of Hiddur Mitzvah: link

Rav Soloveitchik ZTL, discusses the Halachos and Hashkafa of Krias HaTorah: link (audio)

R Asher Weiss discusses the Halachos of Hallel: link (audio)

R Mordechai Willig discusses the contemporary relevance of the roles of Miriam and Devorah and explains why Krias Yam Suf remains the prototype for the ultimate redemption: link 1, link 2

R Ezra Bick and R Avishai David, based on Ramban's commentary, analyze the unique nature of Manna.and the contrast between Am Yisrael and Bnei Yisrael: link 1, link 2 (audio)

R Avraham Gordimer discusses the significance of the Mitzvos given at Marah: link

R Dovid Gottlieb and R Yonasan Sacks discuss the halachic basis of Seudos Shabbos: link 1 (audio), link 2 (audio)

R Elchanan Adler discusses the relationship between Shabbos and Bchiras Yisrael: link (audio)

R Chaim Eisensteim explores the Halacha of Amirah Lnacri and elevated speech on Shabbos: link (audio)

R Dovid Gottlieb discusses whether we should celebrate the death of Hamas terrorists: link (audio)

Mrs. Shira Smiles discusses the causes of the events at Masah and Merivah and the attack by Amalek: link (audio)

R Avraham Gordimer discusses the connection between the Parsha and Shiras Devorah: link (audio)

Tu BiShevat

R Hershel Schachter, R Zvi Sobolofsky , R Beinish Ginsburg and Dr. Michelle J. Levine discuss Halachic and Hashkafic aspects of TuBiShevat: link 1 (audio), link 2 (audio), link 3 (audio), link 4 (audio)

Jewish History Special

R Aaron Rakkefet-Rothkoff discusses why Rav Soloveitchik ZTL switched from Agudah to Mizrachi: link (audio), R Nasan Kamenetsky, discusses the evolution of RIETS From Kovno to New York to Bayit Vagan: link (audio)

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How Did We Get Here?

I. How Did We Get Here?

While my blog posts on Post-Orthodoxy have met with heated opposition by many commenters here, they seem to have struck a chord with others. In particular, Dr. Jeffrey Woolf seems to accept the general premise about this massive change in our community, even if differing with me on how to precisely define it (link).

He recently asked a question that I found myself repeating today after seeing a report of a statement that R. Avi Weiss issued about his Maharat now being a rabbi and using the title Rabbah (link): How did we get here? Dr. Woolf doesn't literally ask this question but he addresses it.

Click here to read moreHe suggests that the large-scale abandonment in Modern Orthodoxy of the field of Jewish Thought, the lack of serious confrontation with the theological dilemmas of our day from an informed Orthodox perspective, has led to the situation of many Post-Orthodox thinkers surrendering, even partially, to Non-Orthodox approaches (link). Where were the serious treatments of the Biblical Criticism of our day? Who has defended Orthodoxy against Post-Modern critiques? The deafening silence was essentially an abandonment of the flock, leaving students to figure it out on their own, and many have not.

II. Two Dinim of Post-Orthodoxy

I don't disagree with Dr. Woolf's description of the situation but I think his diagnosis of the cause is off the mark. We can see this by comparing theological elements of Post-Orthodoxy with social aspects. Two major socio-halakhic issues of Post-Orthodoxy are gay rights and women's participation in the synagogue. On the latter, the leadership of Modern Orthodoxy did, in fact, lead. They wrote papers, gave many lectures and issued halakhic rulings. On gay rights, we recently witnessed a confrontation in YU but it was certainly not the first. There is a whole literature on the subject (some of which I listed in a recent post - link).

Did any of that stem the tide of Post-Orthodoxy? No. The reason is, as Dr. Alan Brill has pointed out (link), that we are dealing here with a societal trend, a moment, a mood. It was inevitable.

III. The Inevitability of Post-Orthodoxy

The Rambam (Mishneh Torah, Hilkhos Teshuvah 6:5) asks why Egyptians were punished for enslaving Jews when God had told Avraham, he decreed, that they would (Gen. 15:13). He answers that the decree was on the Egyptians in general, not on individuals who each could have personally resisted. God foresaw a trend, a force of history that did not force any individual but never the less changed the world. What we are dealing with today is similarly a force that is sweeping across the world. Individuals can resist it but it was inevitable that many would be swept up by it.

Individualism, distrust of authority and organized religion, sympathy with the outsider, the allure of religious experimentation and more -- these are part of a force of history pushing against the Orthodox tradition. Some Post-Orthodox Jews are able to walk the fine line but many will and have crossed it (for example, violating the Rema in Shulchan Arukh, Yoreh De'ah 1:1 by appointing a woman as rabbi of a synagogue).

Because it was inevitable, we can't look to see where the Modern Orthodox leadership have lost in Post-Orthodox circles and identify those issues as failures. Instead, we have to estimate how bad it would have otherwise been. Maybe by not confronting Biblical Criticism they lessened its impact on our community.

IV. Did Leadership Hurt?

Modern Orthodox leaders led on social issues but not on theological issues. On which set did they lose more? I suggest the social. It could be for other reasons but, perhaps, the very act of protesting made the problem worse. Or, we could look at it and say that it would have otherwise been much worse. Social issues could have torn the community in half but, because of the strong leadership, only a small portion has turned Post-Orthodox.

In the end, this analysis of what caused the split in Modern Orthodoxy is irrelevant. It is inevitable and has been happening for at least a decade, although we see its pace quickening today. Popular history has it that the "Treif Banquet" marked the split between Reform and Orthodox in the US. The truth is much more complex. But if we are looking for a "Treif Banquet" of our time that defines the start of Post-Orthodoxy, I suggest that it was the ordination last year of a Maharat (now Rabbah).

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Killing With the Name

In 1927, when R. Ahron Soloveichik was 10 years old, he sent a letter to his older brother R. Joseph B. Soloveitchik, who at the time was studying in Berlin. The young Ahreleh wrote an impressive essay, which is recorded, along with the reactions of his father and brother, in Iggeros Ha-Grid Ha-Levi (pp. 272-275).

The Rambam (Mishneh Torah, Hilkhos Melakhim 10:6, Hilkhos Chovel U-Mazik 5:3) writes that a Gentile who injures a Jew is subject to the death penalty but only by Divine hands, not human. No court may punish him. The Rambam learns this from Moshe (Ex. 2:12) who saw an Egyptian injuring a Jew and killed him. The question is where in that verse the Rambam sees a proof to his position.

Click here to read moreR. Ahron answers based on Rashi (Ex. 2:14) that Moshe killed the Egyptian through use of the Divine name. This is not a direct killing but only causative (gerama). And even though the Rambam (Hilkhos Rotzei'ach 3:10) rules that even causing a death is forbidden, the Mishneh Le-Melekh quotes the Ritva that causing a death through speech is not punished even by Divine hands.

Therefore, when Moshe killed the Egyptian with the Divine name, he was not doing anything forbidden. Why did Moshe specifically kill the Egyptian this way? Because the Egyptian was not liable for human punishment, only Divine punishment. Killing him any other way would have been forbidden. This, then, is the Rambam's proof that a Gentile who injures a Jew is not punished by human hands.

R. Moshe Soloveichik, R. Ahron's father, added that while he is proud of his young son's accomplishments, he disagrees with his statement that killing someone with the Divine name is only causative. Rather, it is not killing at all.

R. Joseph Soloevitchik also responded with admiration ("I could not believe my eyes"). However, he added that the Mishneh Le-Melekh's position that causation through words is not considered causation is difficult. Why should it matter how someone causes the action? Rather, the Ritva was referring to someone who tells someone else to commit murder. In that case, the person doing the telling is not guilty of causing the murder.

There is more to the exchange between the father and older son but it gets quite complex.

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Parashas Ha-Man

Today is the day. See this post (link), also printed in Posts Along the Way (although note that about 1/3 of the book is new material, not available on the blog).

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Lecha Dodi...Changing the Tune

By: Rabbi Ari Enkin

Although there is a widespread custom to change the tune during Lecha Dodi when reaching the stanza of "Lo Tevoshi", it is actually quite unclear where this custom derives from. Some sources even suggest that it is baseless and evolved without reason.

Among the earliest sources which discuss a custom of changing tunes during Lecha Dodi are those emanating from the community of Frankfurt-am-Main. It is reported that in the community of Frankfurt-am-Main the custom was to change the tune when singing Lecha Dodi at the stanza of "Hitoreri". However, when reaching the stanza of "Boi B'shalom" the congregation would then revert to the tune which had been used at the start of Lecha Dodi, before having reached "Hitoreri".

Click here to read moreThe explanation for this custom was because the first letters of the first four stanzas are said to be an acronym for the word "Shlomo", representing both the name of the author of Lecha Dodi (Rabbi Shlomo Halevi Alkabetz) and also serving as a reminder that mashiach will be a descendant of King David through his son Solomon. As the first four stanzas represent exile and the last four represent redemption, it was decided to sing each of these themes with separate tunes. Furthermore, the first letters of the last four stanzas represent the second word of the author's name, "Halevi", making it a good time switch tunes, as well. As the final stanza of "Boi B'shalom" is unrelated to either group of stanzas, it was decided to revert to the original tune with which Lecha Dodi had begun.[1]

There is a widely cited theory that the change of tune at "Lo Tevoshi" represents a switch in the theme of Lecha Dodi from that point onwards. This, however, is simply incorrect, as the change of theme to that of redemption actually occurs in the stanza prior, that of "Hitoreri", as mentioned above. This strengthens the legitimacy of the custom of changing the tune when reaching "Hitoreri" and not when reaching "Lo Tevoshi".

It is also suggested that the change of tune during the course of Lecha Dodi was simply in order to prompt those in the congregation who may have lost their place as to where the service was now holding.[2] It might just simply be that the custom of changing the tune specifically at "Lo Tevoshi" is related to the fact that it is the first and only stanza of Lecha Dodi to be worded in a negative manner ("lo").

There have been many other customs throughout the centuries regarding the manner of singing Lecha Dodi, as well. In some communities every stanza of Lecha Dodi was sung in a different tune and in others the tune was changed every two or three stanzas. It is even reported that the Cantor R' Aharon Ber of Berlin composed a different tune for singing Lecha Dodi for every Shabbat of the year! It is also interesting to note that it was primarily in the Polish and Galician Chassidic communities (Gur, Alexander, Belz, Sanz, Modzitz) where Lecha Dodi was even sung, while in many Ukrainian and Russian Chassidic communities (Chernobyl, Kassov, Karlin, Lubavitch) it was not sung at all. In Kretchniff it was sung to the tune of Akdamut.[3]


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[1] Cited in Likrat Kalla p.147
[2] See also: http://www.biu.ac.il/JH/Parasha/teruma/kle.html
[3] Likrat Kalla p.261

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Announcements #135: Jewish Family Law Conference

Jewish Family Law Conference

The Jewish Law Association
In conjunction with the Institute on Religion, Law & Lawyer’s Work at the Fordham University School of Law

February 7-8, 2010
At the Fordham University Law School, Lincoln Center Campus in New York

Presentations will include:
- Rabbi Michael Broyde on kisui rosh
- Professor Ron Kleinman on transfer of title in e-commerce in Jewish and American law
- Rabbi Joseph Polak on a recent teshuva he wrote on the validity of a get
- A panel discussion by a distinguished rabbinic panel including Rabbi Mordechai Willig and Rabbi Saul Berman responding to the recently issued Agunah Unit’s report edited by Professor Bernard Jackson

For the complete program see: link (PDF)

Click here to read more
Kosher lunch (Star-K hashgacha) available - $15 each day ($20 after 2-1-10)
CLE credits available - See Fordham website.

To register for sessions please go to this link. There is no charge for the sessions themselves.

Parking Discount if parking ticket is stamped at Fordham security desk for the following garages: Allie Garage (425 West 59th Street) ($12 for 12 hours), Holiday Inn, 440 W. 57th St. ($15 for 12 hours), Prior Parking (61st St. between Columbus and Broadway) ($17 for 12 hours), and Central Parking,345 W. 58th St. ($16 for 12 hours).


For further information about the conference or about The Jewish Law Association please contact Larry Rabinovich, the Association’s treasurer, e-mail link (212) 981-8441.




(Announce your simchah or Torah lectures by clicking on the button in the top right corner of Hirhurim. See here for readership statistics and here for instructions on buying an announcement. Please note that announcements now cost $36 each.)

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The Late Mohel

There is a fascinating exchange of letters from the summer of 1865 between two grandsons of R. Akiva Eiger (the letters are published in Iggeros Soferim, section 4 pp. 43-51.)

I. Delaying A Circumcision

R. Leibele Eiger was a chassid who served as a mohel in Lublin. His practice was to engage in intense meditative practices for many hourse before a circumcision, effectively delaying the ceremony until the afternoon. Some residents of his city complained about this and R. Leibele felt it necessary to receive approval from local rabbinic authorities (which he did) and from a prominent rabbinc authority from elsewhere. Therefore, he wrote a letter to his cousin, R. Shimon Sofer (son of the Chasam Sofer and grandson of R. Akiva Eiger), asking for his approval.

Click here to read moreAfter explaining the circumstances, R. Leibele pointed out that the rabbinic saying is "zerizin makdimin LE-mitzvos -- the zealous begin early FOR mitzvos." He argues that this does not mean that we have to perform the actual mitzvah early because then it would say "zerizin makdimin HA-mitvos -- the zealous begin the mitzvos early." Rather, the formulation we have means that we begin preparing early for a mitzvah. He adds that he has other proofs but chooses not to elaborate so as not to belabor the point.

II. Spiritual Preparation

R. Leibele notes that the "chassidim ha-rishonim -- the early pious ones" of the Talmud would prepare for an hour before praying. Nowadays, when we are on such a low spiritual level, we have to prepare that long for every mitzvah.

These long spiritual preparations before a circumcision are, he claims, an established custom in his region. Therefore, even though R. Shimon Sofer's custom is to the contrary, R. Leibele asks his cousin to recognize the differing practices and to validate his.

III. Do Not Delay a Circumsion

R. Shimon Sofer replied within days. He writes that the concept is correct -- it is appropriate to delay a mitzvah in order to perform it better, as the Terumas Ha-Deshen (Responsa, no. 35) and Chakham Tzvi (no. 45) ruled. However, how is the mitzvah enhanced by having a more holy mohel perform it? The parents should just use a different mohel who takes less time to prepare.

Furthermore, R. Sofer argues that there is a good reason for rushing to perform a circumcision. The foreskin is considered offensive and must be removed as soon as possible. R. Leibele needs to bring a source that spiritual preparation is sufficient to delay removing the offensive foreskin for hours.

In fact, the universal custom, R. Sofer states, is to perform the circumcision as early as possible. R. Sofer ignored R. Leibele's claim that his region had a different custom, perhaps because he assumed that it was a relatively recent (Chassidic?) innovation.

IV. The Holier Mohel

R. Sofer then quotes a midrash that Moshe and Aharon performed circumcisions in the Sinai Desert, which presumably delayed circumcisions by hours. There must have been someone else who could have done it but people still waited for Moshe and Aharon. Evidently, this is a proof that one may delay a circumcision for hours in order to utilize an important and holy person as a mohel.

R. Sofer cautions that not everyone can claim to be sufficiently holy to be compared to Moshe and Aharon, but his cousin is surely one who can. Therefore, his practice is acceptable.

V. Keep Your Holiness to Yourself

R. Sofer later added an addendum. In the age in which they lived, when so many people were improperly claiming to be great Jews and accepting upon themselves inappropriately pious practices, we need to be extra-cautious and not appear to be sanctioning such a misguided approach by acting similarly. While the early pious ones of the Talmud prepared for an hour before prayer, it seems clear that the later pious ones did not.

The reason for this later practice is that the generations have declined yet false pious ones pretend to be greater than they really are. To stop them, the true pious ones abandoned all extra-pious practices in public, keeping them only for privacy when no one would see. R. Sofer wrote that this was what his father, the Chasam Sofer, would do -- when in public he followed the same practices as everyone else but in private he would follow certain kabbalistic practices.

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Reminder: SOY Seforim Sale

This Sunday, YU's SOY Seforim Sale begins. I plan on being there the following two times (link):

1. Sunday, January 24th at noon for The Royal Table: Official Book Launch of a New Haggadah Commentary by Rabbi Norman Lamm (two excerpts from the book on this week's and last week's parashiyos here: I, II)


2. Monday, January 25th 7-8pm for Rabbi Gil Student Book Signing 7pm (I will probably stay for Rabbi Willig's shiur which follows)

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Weekly Links

Rules: link (Note that this post will move every day until the end of the week)

Friday

• SALT today: link
• Hold the presses: newspapers are competing for Orthodox readers: link
• Renewing the siddur: link
• Prediction that Mashiach will come this year (mark your calendars to see if it comes true): link
• R. Asher Meir on ethics and tax policy: link
• New issue of Hakirah: link 1, link 2
• R. Natan Slifkin's upcoming NY lecture tour: link
• How we hacked the JC hacker: link
• David Greenfield receives backing of Brooklyn Conservative Party in City Council bid: link

Previous days' linksThursday

• SALT today: link
• Orthodox forum hosts program on sexual abuse: link
• R. Yair Hoffman on Mondrowitz case: link
• Cold shoulders and cheeseburgers: link
• A message to parents of coed college-bound students: link
• Rabbinic text or call to terror?: link
• Tefillin causes plane diversion: link

Wednesday

• SALT today: link
• Chief Rabbi's prayer for Haiti: link
• New Israel Fund encourages haredi feminist uprising against gender segregation: link
• R. Shlomo Brody on metitzah be-feh: link

Tuesday

• SALT today: link
• New article on homosexuality by four senior YU roshei yeshiva: link
• Shas joins World Zionist Congress: link
• R. Shlomo Riskin and R. Eugene Korn: A time to act for Catholic-Jewish reconciliation: link
• Deafening silence over EJF scandal: link
• Hesder protestors thrown out of army, Hesder: link

Monday

• SALT today: link
• OU Haiti Earthquake Disaster Fund: link
• Rav Soloveitchik and Sarah Palin: link
• Music hechsher: link
• Charity money stolen from R. Aharon Shteinman: link
• Newton's original apple anecdote on web: link
• Mishpacha Magazine is soliciting submissions for the buzzwords of 2009 in the frum world: link
• Itim (R. Seth Farber) to take the Chief Rabbinate to court over conversion annulments: link
• R. Chaim Kanievsky (reportedly) significantly limits the use of organs in transplants: link
• More on the Israel gap year: link
• And a dissent on the gap year: link

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Audio Roundup LXXVII

by Joel Rich

The following questions are attempts at humor laced with a bit of introspection. If you do not like my humor or do not like introspection or both of these "conditions" apply to you, please skip the questions.

Question: Choose either A or B
A) The Center for the Jewish Future should be headquartered in:
(i) Washington Heights (ii) Teaneck (iii) Five Towns (which?) (iv) Palestine (v) in your hearts (vi) Other
Why?
B) Compare and contrast – Center for the Jewish Future; Holy Roman Empire; Moetzet Gedolei Hatorah of Essex County

Click here to read moreExtra Credit Question: The munchies - real or imagined (see WSJ 1/19 if you want the answer but don't give yourself credit if you look)

R’Reisman – Nach shiur is not available on-line but Councilor K (he who once keenly noted – “Joel, you go through life bemused”) is my “connection”, and I thought I’d share my summaries (since by the number of comments my posts get I know you are all eager to hear my opinion. Oh, by the way, that was my evil twin’s sarcasm).

#181 - Optimism
Be an optimistic person. This is truly the theme of Rosh Hashana – positive thinking! If you’re a believer, you should be happy [me – Rosh Hashana has imho a dialectic nature – coronation night yet judgment day – not so simple to hold both ideas in mind concurrently] (B”H those who know me know I’m always a sunny, optimistic person – fortunately R’YBS taught that it’s ok that we experience life basher hu sham(as it is))

Y – 182 – Tanach in the Siddur
Primarily review of meaning of psukei dzimrah – a good reminder to think about what we daven (or was it daven about what we think?)

#183 – Don’t Blame the Rabbi
Don’t blame the Rabbis – When they seem to be off-base, generally the worst they can be accused of is excessive hakarat hatov (or something like that) (me- it's always those askanim)

#184 - Alexandria
Side comment for the ages (Honestly, I didn’t detect a note of sarcasm) along the lines of – Why are we in chutz laaretz (outside of Israel)? Must be because we’ve concluded this is where we can maximize our avodat hashem.

#186 – Sheduchim of the Gedolim
Shidduchim – we’re too influenced by the externals of the world around us.

#187 – Holocaust Lessons
Esav went to Seir because he didn’t want the rewards or difficulties that Yaakov would face (hmmm, sounded negative but see Brachot 5b which said R’Yochanan felt similarly!)
Interesting story about 70 yr. old who refused to walk down aisle at a wedding – since they stand for Chatan/Kallah but not for age [me – not in West Orange!]

Y – 188 – Israel at Home
We have what to learn from the zealotry of our Israeli Charedi brethren (e.g. not worrying so much about where our next meal will come from and being more concerned with others chilul Shabbat than we are about someone blocking our driveway).

Y – 189 – Maoz Tzur
Certainly worthwhile to know what we sing. An interesting comment (IIRC from the Abarbanel!) that the rhyming form of poetry was adopted by Jews from Arabic poetry; R’Reisman says there’s nothing wrong with that. (me – this would be an interesting discussion)
Priceless interpretation of the Rambam’s introduction to hilchot Chanukah which notes the return of Jewish sovereignty for 200 years. R’Reisman interprets this (and all of Maoz Tzur) as an endorsement of the unification of temporal and sacred (my words) power under gdolei yisrael. He then shows that all the questions on the meaning of Maoz Tzur can be answered with this insight.
Reminds us that we need to separate from modern chochma Yvanit (me – torah; no madda?), not watch football on Sunday (at least till the 4th quarter) and stay away from things that are only Kosher bdieved [after the fact] – example = only drink Chalav Yisrael! (at least in Brooklyn)

Y – 191 – Kosher Gelt
Scandals – Non bnai brit are quick to judge us by these exceptions (hmmm –we wouldn’t do that to them, would we?). We need to be less ostentatious and more open (me – Wall Street Journal test – don’t do anything you wouldn’t want to see on the front page of the Wall Street Journal).

Rabbi A Klapper - Bruriah: link

Very interesting competing interpretations of what we know about Bruriah (and R’Meir) and the lessons to be drawn for us today (especially regarding women’s issues – Chana W – can you hear me? J!

Rabbi Reuven Brand - Window Watchers: Perceptions and Privacy: link

Rules of privacy from prying eyes. Interesting to compare this to R’Brander shiur on the same topic. Here implies much less applicability today (sounds like it’s been out of practice for a long time) and gives some reasons; but some important moral lessons. [me – another example of the “Lev Shel torah” (non-algorithmic) – when do things change and when do they not]

M. Sandel - DEBATING SAME-SEX MARRIAGE: link

Final session – discusses philosophical issues related to same sex marriage (how timely in NJ and YU). Very thought provoking and may help some of us fine tune (or develop) our thought process beyond – hmmm. Great quote concerning philosophy and the “restlessness of reason”. (Sometimes I wish my reason could be a little less restless – see councilor K above). Can justice be defined without a subjective moral basis (very interesting discussion – how can “we all just get along”, if at all ?{besides kiblu daati -do what I think is right).

Netanel Javasky - Prioritizing Life: Whose Blood is Redder?: link

Comparatively short (when you consider all the sources) review of how to allocate medical resources. Did not discuss issue I’d want to hear about – how , if at all, does the halacha differ for a tzibbur (e.g. who gets first flu vaccine) vs. allocation amongst a few individuals?
Discusses positions of R’Moshe, R’Shlomo Zalman and Tzitz Eliezer on individual priorities.
Still no answer as to why l’halacha we ignore the clear mishnayot in horiyot allocating amongst women, men cohanim etc.

Rabbi Mordechai Torczyner - Should we aid conversion to Judaism?: link

Is there a mitzvah of conversion? On whom? Lots of sources. If a bet din converts someone who they shouldn’t, they are in violation of lfnei Iver (placing a stumbling block)!

Rabbi Aryeh Lebowitz - Ten Minute Halacha - Tearing Keriya at the Kotel: link

Most of the standard kulot for not ripping kriah when you see the kotel don’t work – and why would you want to avoid it? People don’t rip Friday pm even though there’s no real reason not to – “it’s the minhag”! [ouch – almost as bad as “it’s mekubal”]

Rav Kalman Neuman - Society and Halakha - The Laws of War, Contemporary Applications: link

Final shiur with practical discussion re current day state of Israel (e.g. defining self defense)

Rabbi Eli Ozarowski - The Yad Binyamin Stimulus Package - Business Ethics & Halacha - Tzedaka - Part 6: link

Are regular household expenses deductible from income when calculating charitable amounts?

Rabbi Baruch Simon - The Mitzvah of Mezuzah: link

A good summary of his more lengthy series on hilchot mezuzah. Sounds like he holds that there may be no need to check indoor mezvzot after an initial determination that they are kosher and you can charge next resident for left behind mezuzot.

Rabbi Shmuel Marcus - Lomdus B'Inyanei Tefillah: link

Power of prayer . Discussion of Rambam/Ramban on the level of requirement. It’s really a constant mitzvah and we’re really always in an eit tzarah!?

Rav Binyamin Tabory - She'elot uTeshuvot - Rav Ephraim Oshry - MiMa'amakim: link

Mimamakim – painful to think about tshuvot from the holocaust – what bracha do you make on martyrdom?

Rabbi Jesse Horn - How to learn Agada and Medrash: link

Discussion of various opinions on source and force of aggadic material (worthwhile to understand because many debates flow from this basic understanding).

Rabbi Dani Rapp - Can a Woman Be a Mohel?: link

Can a woman be a mohel? Detailed discussion of sources as well as discussion of hatafat dam brit for someone who was already circumcised.

Rabbi Hanan Schlesinger - Intro to Jewish Thought – Philosophy of the Oral Law, Sevara: link

It’s a negative to translate torah because it makes you settle on a single understanding, it makes it into literature (vs. kedusha) and undermines our unique relationship with HKB”H.

Rabbi Aryeh Lebowitz - Ten Minute halacha - Gezel Sheina: "Stealing" Sleep: link

Disturbing someone’s sleep – only specifically discussed by achronim (me – menshlichkeit is discussed earlier and IIUC is recommended). R’Menashe Klein states learning takes precedence – R’Wosner disagrees.

Rabbi Avishai David - Learning Torah at Night: link

Difference between Limud Torah and Keter Shel Torah (a transformational experience). Torah learning as an Avodah Shebelev (worship of the heart = prayer)

Rabbi Aryeh Lebowitz - Ten Minute Halacha - Lo Sichaneim: link

Another example of ch, ch, ch, ch, changes. The prohibition of no praises/gifts to non-ben brit and traditional heterim (e.g. you expect something in return) plus some newer ones (won’t ever meet the person). R’David Cohen doesn’t know why the observance is not more exact.

Rabbi Jake Sasson - Yerushas Akum: Inheritance for Non-Jews: link

A detailed Lomdus analysis of inheritance and kinyan of non-bnai brit primarily based on pre matan Torah (always of interest).
Some interesting observation on the use and scope of rov (in particular rov beilot achar habaal – BTW – is this a sociological observation subject to rebuttal? Why not test nowadays with DNA testing?)
Bchora in twins also discussed (me – Rashi on the 2 stones in a narrow bottle – is that how conception and birth actually work?)

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Marital Intimacy Volume One

Marital Intimacy: A Traditional Jewish Approach by R. Avraham Peretz Friedman is a sensitive and honest book that describes a Torah outlook on marital relations. When I mentioned to a synagogue rabbi that I was reading the book for the first time, he was surprised. It is, he said, a classic that is regularly read by engaged couples. However, he said in the frustrated tone of someone who has counseled many couples with troubled marriages, the book doesn't say anything.

He wasn't, of course, speaking literally. In fact, and I am sure he wouldn't disagree with this, the book is very good at what it tries to do. It eloquently advocates an attitude that encourages marital pleasure as a form of developing an intimate relationship. Based on traditional texts, the book describes a complete outlook of proper relations that will strengthen and deepen a marital bond. It is a beautiful picture of a meaningful and rewarding system.

Click here to read moreHowever, the problem is that the book is not something you would hide from children. While you certainly wouldn't give it to them to read, you need not fear that it is so explicit that it will end their innocence. And that explicitness is precisely what the book needs.

Good yeshiva graduates enter marriage with no physical experience, rightly so. They don't understand how the bodies of the opposite gender work. They need guidance. They need diagrams. They need explicit instructions in what marital intimacy entails and how to deepen their relationship through physical bonding. It isn't intuitive and too many marriages suffer because one or both partners simply don't know what to do.

Marital Intimacy is a great book for teaching a proper and healthy Torah attitude towards marital relations. That's volume 1. Volume 2 -- the kind of book you only get just before your wedding and you don't fully understand until you have some experience, the book that explains in detail to Bnei Torah what to do in marital intimacy, the book you hide so your kids never see it, the book that helps well-meaning people do what is proper and healthy -- has yet to be written.

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Halachos of Going on a Cruise

Halachos of Going on a Cruise
Frequently Asked Questions

Guest post by R. Efrem Goldberg


Scheduling the Cruise

Q: Does it make a difference what day of the week the cruise begins?
A: There is no concern with a cruise that begins on Sunday – Wednesday. Due to the potential for sea sickness, combined with the possibility of Shabbos violation, Chazal decreed[1] that it is forbidden to set sail within three days of Shabbos.[2] While a minority opinion[3] suggests that today large ships are stable and eliminate the necessity to adjust, most opinions[4] require us to observe the original decree. Therefore, you should not book a cruise that sets sail Thursday or Friday.[5]

Click here to read moreShabbos

Q: If the cruise docks on Shabbos, can I disembark?
A: There is no prohibition in disembarking on Shabbos, but there are a few halachik considerations you must be careful about. Since there is no eruv binding the ship to the dock and its adjacent area, carrying is forbidden. You must check your pockets, etc. before disembarking. Furthermore, there is a limitation in how far you can travel on shabbos outside of a residential area. The techum (boundary) begins at the dock and extends approximately 7/10 of a mile. Care must be taken not to walk too far.

Q: If I need ID to disembark and re-enter the Ship and there is no Eruv, is there a way to pin it or wear it?
A: “Wearing” ID would be very complicated halachically. Instead, arrangements should be made with the Ships staff.

Q: The ship has a metal detector, can I pass through it when re-boarding the ship on Shabbos?
A: You may pass through the detector assuming you are not carrying or wearing anything that may set it off.

Q: My cabin has an electronic door lock, what should I do on shabbos?
A: You must leave your key at the front desk or with security and let them know that you will be asking them over shabbos to open your door for you.[6]

Q: The doors throughout the ship are electronic and open based on a sensor. What should I do?
A: If there are manual doors available, it is preferable to use them. If not, wait for a non Jew to trigger the sensor and open the door and follow closely behind them.

Q: Can I carry on the ship; does it need an eruv or eruv chatzeiros?
A: Carrying on the ship or its balconies is permissible as it is an inherently closed space. No eruv chatzeiros is necessary.[7]

Q: Where should I light Shabbos candles? Can I use electric lights?
A: It is preferable to light candles in the dining room within proximity to where the Shabbos meals will take place. If that is not possible, they can be lit in the cabin where you will sleep. If candles are not allowed on the ship, the mitzvah can be fulfilled by turning on an incandescent light bulb; however a beracha should not be recited.[8]

Q: I didn’t bring a Kiddush cup, what should I use?
A: Kiddush requires a dignified cup. It is preferable to use a glass. If only plastic or paper cups are available, they should be doubled up.[9]

Q: I don’t have kosher grape juice or kosher wine, how do I make Kiddush?
A: If there is no kosher grape juice or wine, Kiddush should be recited over bread.[10]

Q: I didn’t bring a havdallah set, what should I do?
A: Beer or juice can be used in place of wine.[11] Any spice that has a fragrance can be used as besamim.[12] Two candles held together can be used as the havdallah candle. If only one candle is available, the beracha may be recited.

Q: Can I eat from the sealed Kosher meals that were heated for me on Shabbos?
A: It is prohibited to explicitly ask a non Jew to heat food for you on shabbos in an oven. If a non Jew on their own heated solid foods without liquid, they may be eaten.[13] If there are choices of meals, orders should be placed before Shabbos and nothing with liquid should be ordered for Shabbos day.

Kashrus

Q: Can I eat a baked potato that was double wrapped in silver foil and brought to me as such?
A: A raw potato is obviously kosher. It can be cooked in a non kosher oven by double wrapping it in silver foil. Since bishul akum is a consideration, you should arrange to put the potato in the oven yourself.[14]

Q: Can I eat a piece of salmon that was double wrapped in silver foil? What about other fish?
A: It is only permissible to eat fish when you have seen the fins and scales and confirm its kosher status. A clean knife should be used to fillet the fish on clean paper. Salmon is the only fish that is kosher even once filleted since it is distinguished by its color. The fish should be double wrapped in silver foil and you should place it in the oven to avoid bishul akum.[15]

Q: Can I eat hard boiled eggs that were prepared in a non kosher pot?
A: The taste from the non kosher pot is transferred and the eggs are not kosher.

Q: Can I eat cold cereal and milk in a non Kosher bowl with a non kosher spoon?
A: Yes, but care should be taken to confirm that the cutlery and utensils are clean.[16]

Q: Can I eat freshly cut up fruit and/or vegetables?
A: Yes, with the exception of onions and radishes.[17] Please be aware that some vegetables like broccoli and cauliflower require inspection to make sure there are no insects. Furthermore not everything on the salad bar is automatically kosher.[18]

Q: Can I drink coffee or tea in the ship’s china? Can I mix it with the ship’s cutlery?
A: The china and cutlery are washed together with non kosher food and therefore should not be used for hot beverages. Ask for a paper or styrofoam cup and mix with a plastic spoon.

Q: When the cruise is complete, is birchas ha’gomel recited?
A: Yes, preferably within three days.[19]

---

[1] Shabbos 19a, Shulchan Aruch o.c. 248. The decree is limited to a recreational journey. A journey for a mitzvah is not subject to this limitation.
[2] According to the Vilna Gaon, the three days include Shabbos and therefore, Wednesday is permissible to journey.
[3] Menuhat Ahava (1:2) by Rabbi Moshe Halevi (1961-2001)
[4] Tzitz Eliezer 1:21 and Yalkut Yosef Shabbos 1:248:note 1
[5] If a cruise that begins Thursday or Friday was already booked and is non-refundable, please ask your local Orthodox Rabbi
[6] Operating the electronic door mechanism is a Rabbinic prohibition thereby rendering asking a non Jew to open it a shvus d’shvus b’makom mitzvah (oneg Shabbos). Even if it were prohibited from the Torah, amirah l’akum on a psik reisha is permissible.
[7] Igros Moshe o.c.1:141
[8] Shemirat Shabbat KeHilchata ch. 43 note 22
[9] Igros Moshe o.c. 3:39
[10] Shulchan Aruch o.c. 272:9
[11] O.c. 296:2
[12] Mishna Berura 297:10
[13] Biur Halacha 253: d”h dino k’shachach
[14] Today, potatoes can be prepared in a manner suitable for a State dinner or wedding.
[15] Not all fish is suitable to be eaten raw, only Sushi grade fish.
[16] Shach, y.d. 91
[17] Taz, Yoreh Deah 91:2
[18] For example, baby corn requires a hashgacha
[19] Shulchan Aruch o.c. 219

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Parashah Roundup: Bo 5770

by Steve Brizel

In Honor of all of the Talmidim and Talmidos, their Roshei Yeshiva, their Principals, Magidie Shiurim and Mashgichim of the Programs for One ( and Two ) Year Programs and Yeshivos and Kollelim in Israel-May you all continue to grow as Bnei and Bnos Torah and inspire your communities and families to appreciate the beauty of a life dedicated to Torah, Avodah and Gmilus Chasadim.

BAHav-The Last Three Plagues

Rav Soloveitchik ZTL, analzes the Plague of the First Born: link

R Ezra Bick explains the how the plagues and the messages from Moshe Rabbeinu to Pharoah differ in this week's Parsha from the plagues in last week's Parsha: link

R Avishai David, based upon the commentary of Ramban, discusses how Pharoah lost his ability to do teshuvah: link (audio)

R Assaf Bednarsh, discusses Bchiras Chofshis and Hashgacha Pratis: link 1 (audio), link 2 (audio)

Click here to read more

R Aryeh Leibowitz discusses how the Makos provide us with a lesson in humility: link (audio)

R Berel Wein reminds us that redemption and salvation do not come easily: link

R Eli Baruch Shulman, based on many the views of numerous Mfarshim. explains the uniqueness of Makas Arbeh as being rooted in Torah She Baal Peh: link

R Yissocher Frand explains why the time for the Plague of the First Born was given in an approximate manner: link

The Nesivos Shalom, as explicated by R Yitzchak Adlerstein, explains the contrast between light and dark during the Plague of Darkness: link

R Baruch Simon explains how we can overcome the darkness in our daily lives: link (audio)

R Avraham Gordimer, based upon the comments of Rav Soloveitchuk ZTL and the Medrash, explains why the firstborn were singled out in the Plague of the First Born: link

Dr. Rebecca Press Schwartz examines the purpose of the Makos: link (audio)

The Calculation of the Length of the Exodus in Egypt

R Asher Brander explores some of the many views as to the length of the Exodus: link

Kiddush HaChodesh

R Hershel Schachter explores the role of Beis Din and Eretz Yisrael and a Machlokes Rishonim between Rambam and Ramban in the Sefer HaMitzvos with respect to the sanctifying and establishing a new month: link (audio)

R Michael Rosensweig explores the dual roles of Moshe Rabbeinu and Aharon HaKohen in the Mitzvah of Kiddush HaChodesh: link

R Shlomoh Riskin, based upon the commentary of the Sforno and the Zohar, explains why Kiddush HaChodesh was the first mitzvah given to the Jewish People and why the Jewish calendar is a lunar calendar: link

The Prohibition of Chametz

R Avigdor Nevenzal shows how the Issur Chametz helps us appreciate the value of time: link

R Chaim Eisenstein discusses the halachic requirements of Bdikas Chametz in rooms that we include as part of Meciras Chametz: link (audio)

Korban Pesach

R Yitzhak Etshalom analyzes various aspects of the Korban Pesach: link

R Mordechai Kamenetsky explains how the myriad details entailed in the eating of the Korban Pesach helped the Jewish People recognize the magnitude of their Creator: link

Mrs. Shira Smiles explains how the Halachos of eating the Korban Pesach actualize our faith: link (audio)

Mitzvas Matzah

R Asher Weiss discusses the level of Shimur required for Matzos Mitzvah: link (audio)

R Mayer Twersky, based on Rashi's commentary to Shemos 12:17, reminds us that a life based predicated in Yiras Shamayim can only be lived mindfully, not mindlessly: link

Redemption of the First Born Male and Animal

R Ephraim Buchwald, based upon the views of various commentators, urges us to remember that our private possessions are to be used to further the Divine Mission: link

The Mitzvah of Tefilin

Rav Soloveitchik ZTL discusses numerous aspects of Mitvas Tefilin: link (audio)

R Aharon Lichtenstein explains a well known Machlokes Rishonim between Rashi and Rabbeinu Tam and suggests that we do not move out of the “closed” world of Torah into our “regular” lives until we have developed and built ourselves up in the fullest and most complete manner possible: link

R Avraham Gordimer suggests why our Parsha includes the Mitzvah of Tefilin: link

R Dovid Gottlieb discusses the issues involved in “Rabbeinu Tam” Tefilin: link (audio)

Sippur Yetzias Mitzrayim

Rav Soloveitchik ZTL discusses various aspects of the Haggadah: link (audio)

R Sir Jonathan Sacks reminds us that the key to the survival of the Jewish People has been and remains its commitments to Talmud Torah and that freedom is the ability to control oneself without being controlled by others: link

Ramban on Miracles

R Yaakov Neuberger and R Dr. David Berger discuss the well known comments of Ramban at the end of this week's Parsha: link 1 (audio), link 2 (PDF)

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Dyeing Your Hair

Can a man dye his hair? The answer is that it depends on why he wants to do it: Is it because he likes the way he will look with dyed hair or because of a practical benefit that he will receive if his hair is dyed? If, for example, people will respect him more or if his hair looks funny and dyeing it will save him from embarrassment.

The Shulchan Arukh (Yoreh De'ah 182:6) writes that a man may not dye even a single white hair black because it falls under the biblical prohibition of a man dressing like a woman. This seems fairly unequivocal.

Click here to read moreIn the mid-nineteenth century, the beard of a rabbi in Eastern Europe grew discolored and he asked the great rabbis of his time whether he is allowed to dye his beard to avoid the extreme embarrassment he was suffering. The Sho'el U-Meishiv (first seriess, vol. 1 no. 210) concluded that dyeing your beard black is only rabbinically prohibited. Since this rabbi was suffering extreme embarrassment, he was allowed to violate the rabbinic prohibition to alleviate the pain. Other authorities, however, ruled that he may not, including the Divrei Chaim (Yoreh De'ah, no. 62) and Maharam Schick (Yoreh De'ah nos. 172-173). On all this, see the Darkhei Teshuvah 182:17) and Sedei Chemed (Ma'arekhes Lamed, no. 116).

However, some later authorities disagreed. The Minchas Elazar (vol. 4 no. 23), who was the son of the Darkhei Teshuvah (and, I believe, actually wrote the last volume), disagreed in theory with those authorities who were strict but chose not to dispute them in practice. He concluded that the prohibition is only rabbinic, as above.

The Seridei Esh (Yoreh De'ah no. 41 in the new edition) has a long responsum on this subject. He argued that the entire prohibition is only against trying to beautify yourself. If, however, you have a pragmatic reason for dyeing your hair, then there is not even a rabbinic prohibition.

In an exchange of letters (Sefer Ha-Ma'or vol. 1 nos. 26-27), R. Elazar Meir Preil and R. Moshe Mordechai Epstein both argue similarly: There are two aspects to the prohibition against a man dressing like a woman -- to try to pass as a woman, to beautify yourself like a woman does. A man can dye his beard (and presumably hair) in order to look younger to avoid hiring discrimination because that is neither for the sake of passing as a woman nor as a beautifying measure. (The Seridei Esh writes that he saw a responsum from R. Epstein in his Levushei Mordekhai, but I did not have the opportunity to look it up. It seems that he reaches the same conclusion but in a different context than his letter to R. Preil.)

Because of these lenient voices, R. Gersion Appel writes (The Concise Code of Jewish Law, vol. 1 p. 288):

One who is prematurely gray, and finds this to be a handicap with regard to marriage, or in obtaining a suitable position or appointment in his business or profession, is permitted to dye his hair in his natural color. This would also be the case if his intention is to avoid embarrassment, since the prohibition is essentially that a man is not to utilize women's cosmetics or devices for purposes of adornment.

Of course, ask your rabbi before reaching any conclusion.

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