Music during the three weeks (Part 1)

Yesterday we explained that during the three weeks between the 17th of Tamuz and the 9th of Ab we keep certain traditions of mourning like not celebrating wedding or not reciting Shehecheyanu (see here). 
In Jewish sources playing music is seen as one of the highest expressions of happiness.  What is the opinion of modern Rabbis regarding playing or listening to music during these three weeks? 
Rabbi Eliezer Melamed (Penine Halakha, Zemanim, 141-146) explains that not all music should be banned during these days.
In his opinion the original rabbinic restriction (which theoretically should be applied beyond these three weeks, see Mishne Tora Ta’aniot 5:14) forbids playing music in remembrance of the destruction of the Bet haMiqdash, whenever music is played as a celebration of happiness, for example, when music invites to dancing (weddings, Bar Mitzva, etc.) or at a live concert. But, he explains, not all music is an expression of happiness. 
The Talmud relates that in ancient Israel they use to play music–sad, melancholic music–in funerals with a type of flute which brought peoples minds to a mood of grief (Shabbat 151a).
Music lessons or the National Anthem or most classical music are other examples of non-celebratory or inspirational music, where happiness is not involved. 
Based on this distinction, in the opinion of Rabbi Melamed,
1. One should avoid listening to happy music (any live concerts, parties, etc.) during the three weeks. Music lessons are permitted until the week of the 9th of Ab. The Rabbi suggests, however, that during these days the students should not practice cheerful melodies.
2. Until the beginning of the month of Ab, one could listen to inspirational or non-celebratory music, and then, from that day until the 9th of Ab, only melancholic Jewish music should be allowed. 
This is, by the way, the criteria the Israeli national religious radio station Arutz Sheva follows during these days.   
Tomorrow, B’H, we will compare Rabbi Melamed’s opinion with Rabbi Obadya Yosef’s opinion on this subject. 

Israeli National Radio Station  “ARUTZ SHEVA”
HEBREW 
ENGLISH 


The fast of Seventeenth of Tamuz (4:19 AM-8:58 PM)

This coming Sunday July 8th we commemorate the Seventeenth of Tamuz. A day in which five tragedies happened to the Jewish people (see here) 
√ The fast begins at dawn, which in Great Neck NY is at 4:19 AM.  The starting time of the fast is only relevant if before you went to sleep you were planning to wake up early — before the fast begins– to eat or drink. However, if at the time you went to sleep you planned to wake up after dawn, in fact you have already accepted and started the fast from the night.   So, if you randomly wake up earlier than 4:19AM, you cannot eat or drink. The Ashkenazi custom, however, is to allow drinking in this case because drinking water, for example, is not like a planned meal or a snack.  
√ If during the fast you forgot about the fast and you ate or drunk something, you still have to continue with the fast when you realize it is a fasting-day. You should not cancel the fast altogether because of that mistake. In this involuntary case, also, you don’t need to make up for this fasting day by fasting another day. 
√ If you forgot it is a fast day and you said a berakha (blessing), for example, on a glass of water, according to the Sephardic tradition you should take a little sip of water because a berakhain vain is considered a Biblical transgression, i.e., a violation of the Third Commandment “You shall not pronounce the name of HaShem your God in vain”.  Ashkenazi rabbis, however, considered that saying a blessing in vain is not a Biblical but a Rabbinical violation, and therefore one should still abstain from eating or drinking upon realizing his mistake.    
  
The fast ends at 8:58 PM
Shabbat Shalom!
Candle lighting in NYC 8:11 PM
Shabbat ends in NYC  9:19 PM. 

Click here to see who is exempted from fasting
Due to the current hot weather situation in NY, people should take extra precautions to avoid dehydration. Symptoms of dehydration are: vomiting, feeling very nauseated or very weak or light headed, despite lying down.  If you have any symptoms of dehydration you must break the fast and drink water immediately. 
  
FOR MINYANIM, TIMES OF PRAYERS and 
OTHER COMMUNITY ACTIVITIES SEE kanissanews


The fast of seventeenth of Tamuz (Part 2)

This coming Sunday we commemorate the Seventeenth of Tamuz. A day in which five tragedies happened to the Jewish people (see here)

We fast and elevate our prayers and supplications (tachanunim) to haShem, which inspire us to introspect and do Teshuba.

On the 17th of Tamuz there are only two prohibitions: eating and drinking. 

No additional restrictions apply, such as the prohibition of washing the body, wearing leather shoes, working, driving, etc.


Who is exempted from fasting?


Minors: boys under 13 and girls under 12 years old are completely exempted from fasting.

Nursing women: According to the Sephardic Minhag, after giving birth, a woman is exempted from fasting for 24 months, even if they are not actually nursing their baby.

Pregnant women, especially after the first 3 months, are exempted from fasting.

A person who is sick, with flu or fever or a chronic disease, for example, diabetes, is excused from fasting.

Elders should consult with their physicians if the fast might affect their health. If it will, they are exempted (and in some cases, prohibited) from fasting.

A healthy person who is affected from a temporary headache or other discomfort, is allowed to swallow a pill–like a tylenol, ibuprofen, or any other non-chewable pill– without water.  However, if a person suffers from a more serious illness, he should take his or her medication with water or in any way the doctor indicates.   

All other healthy people should fast and remember the tragedies that fell onto the Jewish people in this day.

 



THE FAST OF THE 17th of TAMUZ

 

This coming Sunday, July 8th, we will commemorate the Fast of the Seventeenth of Tamuz. (The fast is moved from Shabbat Tamuz 17th to  Sunday Tamuz 18th)
Why is the 17th of Tamuz a day of fasting?  
Five tragedies happened to the Jewish people on the 17th of Tammuz:
1. In Biblical times, Moses descended from Mount Sinai and upon seeing the Jews worshipping the golden calf, he broke the first set of tablets that carried the Ten Commandments.
2. King Menashe, a Jewish King, and the worst sovereign of the Kingdom of Yehuda, placed on that day an idol in the Holy Sanctuary of the Temple, around the year 700 BCE.
3. In the time of the First Temple, on the 17th of Tamuz, 587 BCE, the Kohanim (priests) stopped offering the daily sacrifices due to the shortage of sheep during the siege of the city by the Babylonian army.
4. Around the year 50 of the Common Era, Apostomus, a Roman captain, seized a Tora scroll and with abusive and mocking language, burned it in public. (According to Maimonides, it was Apostomus who placed an idol in the Holy Temple, as well).

 

5. In the year 68 ACE the walls of Yerushalaim were breached after many months of siege by the Roman army. Three weeks after the breach of the wall, the Bet haMikdash was destroyed on the 9th of Ab.

Because of these five tragedies we fast and say special prayers that inspire us to mourn and to repent for our transgressions and those of our ancestors.
The fast begins at dawn and ends with the appearance of the three stars.
More details about the fast, B’H tomorrow.
From “July 4th, history and the Jews”by Joseph Michelson, in Jweekly. 
“John Adams, second president of the United States, in an 1808 letter criticizing the depiction of Jews by the French Enlightenment philosopher Voltaire: ‘How is it possible [that he] should represent the Hebrews in such a contemptible light? They are the most glorious nation that ever inhabited this Earth. The Romans and their Empire were but a Bauble in comparison of the Jews. They have given religion to three quarters of the Globe and have influenced the affairs of Mankind more, and more happily, than any other Nation, ancient or modern’.”


RELIGIOUS INTEGRITY: Fictitious invitations

Last week we explained the prohibition of genebat da’at, to steal people’s mind. Which means among other things, to make someone feel that we care about him, when we really don’t (seehere).   
For example: we should not invite to our party someone that we had no intention to invite since now we found out that he is not going to be in town that day. That is genebat da’at. 
But what if I really wanted to invite that person to my party, and now I find out that he is going to be out of town. Could I still insist to him to come to my party anyways, knowing that he will not be able to come? Is that also considered genebat da’at because I know he will not be coming. Rabbi Melamed (penine halakha 3:71) indicates that in this last case, although it is a fictitious invitation, since I had the intention to invite him, there is no harm in inviting him anyways. On the contrary, it is possible that if I don’t invite him he might get offended. In this case there is nogenebat da’at because the host really loves that person and he had sincerely wished for him to be in his party.   
But when I had no intentions to invite someone and then, when I know that she is going to be out of town I pretend as if I’m sorry that she cannot come to my party, that is genebat da’at.  Because all the purpose of my fictitious invitation is just a big act to gain some points to my favor from this relationship, and my invitation is based on false pretenses, i.e., an insincere demonstration of interest and love for that person. 
The German ban on Circumcision 
√ Click here to read and excellent article by Spangler
√ Click here to read a view from a non-Jewish
    perspective 


The bridal gown

The Talmud describes how two thousand years ago brides were made up and perfumed as to enhance their beauty.  The Midrash speaks of twenty-four different adornments with which the bride was beautified. These are the twenty-four bridal adornments mentioned in Isaiah (3:18-24). Everything was done to make the bride look as lovely as possible.
There are no special requirements as to the the style of the wedding gown, except modesty. Today the custom is that the color of the wedding gown is white, which represents purity.  Although in some Chasidic circles the brides would marry in light pastel shades.
What should a bride do with her gown after the wedding? 
Some brides rent a gown and others, who can afford it, buy the dress. In this last case it is a very fine custom to make the gown available to brides who cannot afford it. In many communities there is a registry of such bridal gowns, along with their sizes, so that girls who wish to borrow a gown will have ready access to those available.
In our community and in many other communities many brides choose to donate their gowns to institutions in Israel who make them available to poor brides there. Doing this, is a holy deed on the part of the bride. When such plans are made before the wedding, the merit of this action enhances the merit of the wedding itself.
This form of Tzedaqa, considered a category by itself, is known as hakhnasat kalla: helping a needy bride to get married. It is a very special merit for individuals and for a community to assist a bride  (or a groom) with insufficient means, to get married. According to the shulchan ‘arukh (yore de’a 249:15) hakhnasat kalla, takes precedence over all other types of Tzedaqa.


SHABBAT: From fire to electricty (Part 4)

The main discussion among contemporary rabbis on the issue of electricity on shabbat is not if using electricity is permitted or forbidden: every Orthodox Rabbi accepts that we are not allowed to directly activate electricity on Shabbat. The debate revolves around the nature of the prohibition: if turning on electricity on Shabbat is a Biblical or a rabbinical prohibition.
 “Rabbi David Tzvi Hoffman states what has emerged as the consensus opinion: the verse (Exodus 35:3) “One may not create a fire on Shabbat in all your dwellings” describes the prohibition against creating fire of any sort. Current flowing through a filament and causing it to glow creates fire despite the absence of a “flame” and regardless of whether that which is on fire is consumed… Based on the position of Rambam, which most commentaries accept, the overwhelming majority conclude that turning on an electric light on Shabbat  violates the biblical prohibition of lighting a flame.”   (Rabbi Michael Broyde, see below)
Most modern rabbinic authorities consider that turning on an incandescent light, –an action which heats a metal filament until it glows–violates a Biblical prohibition because it is considered a Toleda (extension) of lighting a fire.    It is important to clarify for the advanced students that unlike other areas of Jewish Law where post Talmudic Rabbis cannot extend the Rabbinical Talmudic prohibitions to other cases (mar-it ‘ayin, for example),  the extension of a melakha of Shabbat, does not require the particular sanctioning of a Talmudic Bet Din.    It is similar to the application of the Toledot of neziqin(torts, damages,etc), where post Talmudic Rabbinical decisors might apply the Talmudic principles learned from ancient cases, extending them to contemporary circumstances.

Shabbat Shalom!   

Candle Lighting in NYC:    8:13 PM
Shabbat ends in NYC:         9:20 PM

For a comprehensive analysis and discussion of this matter I recommend the following article   The Use of Electricity on Shabbat and Yom Tov    by Rabbi Michael Broyde & Rabbi Howard Jachter  which appeared in the Journal of Halacha & Contemporary Society, No. XXI – Spring 91 – Pesach 5751



THE 13 PRINCIPLES: # 8: The divine origin of the Tora

 

In the commentary to the Mishna, where Maimonides formulated for the first time the Thirteen Principles of Judaism, he included within the Eighth principle –the one that asserts that the Tora is from Divine origin (see here)– our belief that the Oral Tora is Divine as well.   In other words, the “accepted explanations” of the Mitzvot were also transmitted to Moses by God.

For example, Lulab, Tefilin, Shofar none of these Mitzvot are explicitly described in the written Tora.  Regarding Tefilin, for instance, the Tora just says (Deuteronomy 6:8) that “You should bind [the words of the Shema Israel] as a sign on your hand and  as frontals on your forehead”.

The Oral Tora instructs us the way of binding these words in our hand , i.e.,  writing the words of the Shema Israel in parchment; introducing these parchments into squared black boxes made of hard leather; the hand Tefilin having one compartment and the head Tefilin four; etc, etc.   All these instructions, we believe, were not made up by Moses or by the rabbis. They were received by Moses from God.  Moses said: ‘Through this you shall know that God sent me to do all these things, and I did not do it on my own accord’ (Numbers 16:28)
In the introduction to Mishne Tora Maimonides elaborates more on this principle: “Every commandment given to Moses on Mount Sinai was given together with its explanation. (pirush). God told Moshe (Exodus 24:12): ‘I’m giving you the tablets of stone, the Tora and the instruction’. ‘Tora’, refers to the Written Tora, while ‘instructions’ means its explanation.  We are thus commanded to perform and keep the ‘Tora’ according to these ‘instructions’. These instructions is what we call the Oral Tora (Tora shebe’al pe)… These instruction were not written down [by Moshe] but were orally taught to the elders, to Joshua and to the rest of the People of Israel”.
Click here to see a great book where you can read more about the basic Principles of Judaism
  
“Maimonides Principles: The Fundamentals of Jewish Faith”, written by a distinguished Rabbi of our time  Rabbi Aryeh Kaplan z’l. 


SEPHARDIC RABBIS: Rabbi Ben-Zion Meir Hai Uziel (1880-1953)

 

Rabbi Uziel was the Sephardic Cheif rabbi of the British Mandate of Palestine, succeeding rabbi Ya’aqob Meir (see here) from 1939 to 1948, and the first Sephardic Chief Rabbi of the State of Israel from 1948 to 1954.
Rabbi Uziel was born in Jerusalem. His father, Rabbi Joseph Raphael, was the ab bet din of the Sephardic community of Jerusalem. At the age of twenty he founded a Yeshiba called Machaziqe Tora for Sephardi young men. In 1911, he was appointed Yafo and the district. In spirit and ideas he was close to the Ashkenazi rabbi Abraham Ytzchak Kook and their affinity helped to bring about more harmonious relations between the two communities.
In 1921 he was appointed chief rabbi of Salonika (Greece) for a period of three years. He returned to become chief rabbi of Tel Aviv in 1923, and in 1939 was appointed Chief rabbi of the British Mandate of Palestine.  He contributed extensively to newspapers and periodicals on religious, communal, and national topics.
He was the author of  Mishpete Uziel, a very important collection of rabbinical Responsa on Halakhic general topics, and a selection of his addresses, letters and other writings.
Two days before his death he dictated his testament. It said, among other things,  “I have kept in the forefront of my thoughts the following aims: to disseminate Tora among students, to love the Tora and its precepts, Israel and its sanctity; I have emphasized love for every man and woman of Israel and for the Jewish people as a whole, love for the Lord God of Israel, the bringing of peace between every man and woman of Israel, to bring genuine peace into the home of the Jew, into the whole assembly of Israel in all its classes and divisions, and between Israel and its Father in Heaven.”
 
√ The full text of Rabbi Uziel’s testament was printed by the Israel Ministry of Religion in 1953, to commemorate his Sheloshim. This short but meaningful  text (printed in vocalized Hebrew) could be found today in Hebrewbooks. Click here to read it.
√ Rabbi Uziel wrote many books, among them Hegyione Uziel, a work on the basic philosophical aspects and creeds of Judaism.
To read this fascinating book (Hebrew) click here .


RELIGIOUS INTEGRITY: Stealing people’s mind

Last week we explained the nature of the prohibition of genebat da’at (see here). We defined genebat da’at as stealing people’s minds. genebat da’at takes place when we do or hide something or say something which is not true, with the intention that people will have a good or better impression about us or about an item we want to sell. 
Some examples of genebat da’at: 
√ A seller should be sincere with a customer. If a woman is trying on a dress and the seller sees that the dress is not a good fit for her, the seller should not tell the woman that the dress looks amazing on her or anything of that sort. 
√ Similarly, a seller must tell the buyer the pros and the cons of the product he tries to sell.  And if the product has any defect he should not hide it from the buyer.  Misleading deliberately a buyer is defined in the Shulchan ‘arukh as genebat da’at (choshen mishpat 228:6). 
√ The Talmud (Cholin 94a) brings a different category of examples: If I have an unexpected guess at my house and I already had the intention of opening an expensive wine that evening I should not say to my guest: “We are opening this wine in your honor”  to make a good impression on him. Or, the Gemara says, if the wine is a simple wine I should not overpraise it to impress my guest and make him feeling that he owes me or he should be extra grateful to me. 
√ Similarly, if I know that someone is not going to come to my wedding party because in that particular day he is going to be out of town, and I had not intention to invite him anyways, I should not give him an invitation or tell him: “I wish you could have come to my wedding”,  to make a good impression on him.



“Heroes of Israel”, Click here to Watch Buchenwald’s youngest survivor, Chief Rabbi Lau.