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Heard of one just for reading Zachor on Ave L right across from Pomegr parking lot at 11, if weather is ok.
R Schachter, Shlita, said the bracha, but he did not seem to specifically announce that others should. It is possible that one of the reasons he made it, was because he was davka videoed taking the vaccine, so that others should take it and be helped.
Anyone know of outdoor minyanim in Flatbush for RH/YK?
Mincha minyan running into Isr tour group, top of table mountain, Cape Town.
Are the trails to Multnomah open, after the fires? Do you get up to Seward Pk occasionally? We hear that Bamboo G closed last week.
It is not only for kiruv; they need it for their own family as well.
To administrator: this is exasperating, and most people will not have the patience. The app crashes so often, you cannot tell if it has been submitted multiple times. I had to enter this FIVE TIMES. Please update. Thank you.
PS Make that SIX!
I’m sure the shaliach has some contact with them, or at least knows about it, as the first thing they do in a new city is make contact with people in the community. There is probably a good reason why they are building a new one from scratch. In Anchorage, a new one was built as well, but that was after the one on Elmendorf AFB ( later part of a joint base) had fallen into disrepair, which may be the case here as well. Elmendorf was also not walkable from the community on leil Shabbos (but certainly closer than flying to Seattle).
There is no gabbai to make a hachraza, but by saying Morid haTal for Musaf even for those in Chutz laAretz who daven Nusach Ashkenaz and generally do not say it during the summer, you avoid the safek of having to go back, since we generally hold that if you mazkir Tal at any time, you do not have to repeat. – To GRATEFULBLAC If you are saying Morid haTal and IF you do want to say the main part of Tefilas Tal, from “ Tal tein,” la-aniyas da-ati, it would seem to make sense to say it k’minhag haGaon, i.e., after Ashrei, before Musaf, but speak with your rav beforehand.
Another proof Avram/Avraham’s family was Sefaradi: Nachor was named after his GF (Even if he wasn’t first)July 24, 2019 1:35 pm at 1:35 pm in reply to: What are any issues with serving a role in Conservative Shule? #1764838
I will refrain from a major comment, but I am amazed that, in over 40 entries after the initial post asking about issues, no one (did I miss it?) even mentioned a microphone, which is probably used in virtually every Conservative congregation (not that it is necessarily as much of an issue as some believe it to be, without going into detail, and it might well have been less of an issue, had there not been a Conservative movement. Much of the discussion years ago, of course, was before fluidics and Tzomet. There was at least one case where a rav was able to put in a mechitza, and instead of having to persuade the people to not have a microphone, they raised money for the Tzomet system). On another note, there was an effort years ago to get Orthodox rabbanim into Conservative shuls for kiruv purposes. Heteirim were given on a very individual basis. There was one well-known case where R Soloveichik was matir under the conditions that the rav not take a salary or move into the neighborhood until a mechitza was put in, and it had to be clear that he was not davening there, only leading the services. After several months, a mechitza was put in, and that institution became a major source of Torah and kiruv, responsible for hundreds and hundreds of baalei teshuva.July 10, 2019 9:49 am at 9:49 am in reply to: The sixth day in Chodesh Tammuz A day of tragedy in water year after year ! #1756248
Not to say that it is necessarily significant, but Entebbe is almost at the end of a long peninsula jutting out right into Lake Victoria (which is >150 miles wide), over which the approach and the departure were made at a low altitude, to evade radar. There was even a possibility of parachuting in over the lake, but they decided against that.
Perhaps more important than over-stressing vocalization of the na
, is understanding that a nabegins a syllable, whereas a nach ends one. There should be some vocalization in any case, as in distinguishing between, e.g., Vayyir-u (“They saw”) and Vayyee-r’u (“They feared”). Keep in mind that some cases of sh’va are subject to machlokes. Much of dikduk taught in America is by the German community (who fortunately do place some emphasis on dikduk in chinukh, realizing its importance), many of whom pronounce as na` a sh’va m’rachef (e.g., בגדל זרועך ) – and this also includes a m’lap[f]um ganuv (a sh’va after a shuruk which some might say could have once been pronounced by some as a vocalized semivowel) – and other sh’va-im (e.g., ועבדתם, ואבדתם ) – sometimes for tiferes hak’ria purposes. I’m not faulting those who hold this way, however we must realize that this is certainly not always l’khol hadai-os, even though at times when taught or presented, it can give that impression. Many grammarians (and I don’t limit this to ‘maskilim’ or ‘modern’ grammarians – it could easily include those such as the Gaon [G’ra] and the Rada”k in many cases) would often hold otherwise.
Yabia Omer, the words ahavta, dibarta, akhalta and the like, in those mishkalim, are mill’eil when used in past tense. The ones I quoted, preceded by a vav ham’hapekhes (or “hahippukh,” if you prefer), as in v’ahavTA (meseg/g’ayya – secondary accent on the aleph’s open syllable) or v’dibbarTA bam in K’rias Sh’ma, uveirakhTA in bentching, and v’akhalTA in both, are most certainly mill’ra, accented on the final, ultimate syllable, and thus in future tense, and should, at least l’khatt’chila be pronounced as such.. It is brought down that the kavvana should not be spoiled by trying to be m’dakdek, but if talmidim learn it properly the first time, it shouldn’t impact the kavvana. The change in meaning is certainly enough to require going back in k’rias HaTorah, even though that is normally d’Rabbanan. Of course, if done, it must be done beforehand, or in a way that does not embarrass anyone, so that one is not oveir on a d’Oraisa in the process of being machmir on a d’Rabbanan, to paraphrase something that has been said b’shem R Soloveitchik zt”l. The accent would not change in certain conditions, e.g., in a tzuras hefsek/pausal form, as in the second of V’AkhalTA v’saVAta; uVEIrakhTA… or in a nasog achor situation, to avoid adjacent accented syllables, such as v’aKHALta sham (with a dagesh chazzak in the shin) in Parashas R’ei. Incidentally, Mishnah B’rura clearly holds to go back even between a pashta and a kadma, even though I would estimate that a large percentage of ba-alei k’ria, especially among Ashkenazim in America, are not even aware that they are very different. Unfortunately, neither are many Bar Mitzva teachers, which just perpetuates the problem.
Technically Taliyyos and Talisos are both considered acceptable and even correct. Taleisim is not, though you could argue that it is Yiddish. What bothers me more, is hearing talmidei chakhamim say, v’aHAVta or v’dibBARta in K’rias Sh’ma, considering I assume they would want to be yotzei l’khatt’chila, or saying, v’aKHALta in K’rias Sh’ma or bentching, both of which are d’Oraisa. BTW, it’s Divrei Sorah, Shom’rei Sorah, Machazikei Sorah and the like, after eheve”i — rafa, except if it were the first of a repeated letter, or occasionally two letters from the same motza, especially s’fasios, i.e., buma”f. In mikra, it works only after a m’shares, not a mafsik. You find it a little more often in Sifrei Eme”s, which allow two consecutive m’shar’sim in situations where Sifrei Khaf-Alef do not. That said, in transliteration, it is acceptable to leave the dagesh kal.
Besides the danger in eating dry flour, stam flour (not prepared for matza) is often pre-washed, and could be a major d’oraisa Pesach problem. Many will matir including it in the mechira, but not using it for anything on Pesach. Matza P’shuta, as long as it has a good hechsher, is readily available & inexpensive (there are still supermarkets giving out 5-lb packages with a $25 purchase). If you have a kabbala to use only shmura all week or through 7 days, and you have a real need, you can matir neder, if necessary. Speak with a posek first. If you are in the NY area, contact the Met Council.January 17, 2018 5:21 pm at 5:21 pm in reply to: Why do we remove teffilin before Musaf on Rosh Chodesh? #1451767
There is also an inyan that if the baal tefilla is wearing them on chol hamoed PESACH only, he waits until after hallel to remove them. It’s likely because of tircha d’tzibbura, which would not be as pressing on chol haMoed Sukkos, when there is already a break before hallel, to permit people to bentsch esrog.June 10, 2012 6:46 am at 6:46 am in reply to: Temple Beth-El of Borough Park, what do we know about its history? #1101211
NFN – I know a number of people there, and go occasionally to hear Chazzan BZ Miller. If you post a contact email or some way of reaching you, I’ll be glad to put you in touch with the rabbi. Do you have any connection with Aish Kodesh on Balsam? Does your father have any connection with R Mehlman’s synagogue?
Have a great week.
PS I miss the mint room at CS!