MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: When one hears a b'racha being recited over the radio or telephone, can/should he answer AMEIN. Can he be yotzei a b'racha in this way? A: In order for one to be yotzei with a b'racha he hears, it must come from a person who is obligated in the mitzva (Rosh HaShana 29a). Even in order to answer AMEIN, he must hear the b'racha from a person whose b'racha is meaning- ful (see Shulchan Aruch, Orach Chayim 215:3 regarding a small child’s b'racha). Therefore, all agree that one is not yotzei and does not answer AMEIN to that which he hears on a recording, when no one is actually speaking. Almost all poskim agree that one cannot fulfill the mitzva of hearing Shofar via microphone, telephone or radio, because one must hear the authentic sound of a Shofar (Rosh HaShana 27b). The ruling regarding Megila reading via microphone is not as clear. Although one does not hear the actual voice of a valid BK (ba’al korei), but a device-generated reproduction, it is better than a recording in two ways. First, the sound is produced directly based on the sound waves from the BK. Secondly, the reproduction is heard at essentially the same time the BK reads. Therefore, although most poskim believe one cannot fulfill the mitzva via micro- phone, the lenient position is marginally tenable (see Tzitz Eliezer VIII, 11); Igrot Moshe (OC II, 108) leans toward permit- ting it, but he appears to be based on a lack of related scientific information.) The Gemara (Sukka 51b) minimizes the importance of hearing the voice of the person reciting, if one knows what is being said. It tells of a huge structure in Alexandria, where flags were waved to inform people when to answer AMEIN. However, Tosafot (ad loc.) limits this precedent to cases where participants were not attempting to fulfill any mitzva at the time. On the other hand, it does seem to indicate that one can answer AMEIN without hearing the voice in a case where one knows what b'racha it is and is not obligated to be yotzei (see Shulchan Aruch and Rama, OC 124:8). Rav Sh. Z. Orbach (Minchat Shlomo I, 9), while agreeing that one can answer AMEIN to that which he hears in shul via microphone, disagrees regarding radio and telephone. The distinction is that the people in Alexandria were close enough to be connected to the b'rachot without hearing them. However, there is no physical connection between the person reciting and the one “listening” at a distance via telecommunication. One can raise the following counter argument to Rav Orbach’s claim (which is based on logic, not sources). Even though, scientifically, the reproduced voice is new and is not the transfer of the original voice, the immediacy and realistic reproduction creates a palpable connection even over great distances. Although to be yotzei with someone, one likely requires hearing the original sound emanating from the valid halachic entity, we learn from Alexandria that this is unnecessary in order to answer AMEIN; a feeling of connection may suffice. Indeed, Rav O. Yosef paskens that one cannot be yotzei via telephone but can answer AMEIN and answer along with prayers that require a minyan (Yechave Da’at II, 68). Another factor which might preclude answering AMEIN is the possibility that the voice travels over a place that is filthy or contains idol worship (see Shulchan Aruch, OC 55:20). However, there are a few reasons to be lenient here. First, it is not clear that we pasken that this is a problem, especially when there are other points of leniency (see opinions in Yechaveh Da’at, ibid.). Also, even if it were certain that “the voice” travels over such a place, the fact that it travels as electrical signals alone may be reason for the halacha not to apply. In conclusion, it is unclear whether one should answer AMEIN to b'rachot heard via telecommunication. If one likes, he may rely on ample grounds to do so, realizing that the stakes regarding an unwarranted AMEIN are lower than regarding b'rachot (see Igrot Moshe OC IV, 91). However, one need not feel halachically mandated to answer (see also Piskei Teshuvot 215:3). Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) [4] Wisdom and Wit [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il Let's look a bit deeper into the seventh plague BARAD (hail), the first plague in the third and last group of plagues. With a climate like the one in Egypt, they probably never saw hail before as the verse says "Never before in Egypt... has there been anything like it." (9:18) So bringing hail onto Egypt was already a miracle, but this hail was unique in other ways. First of all, the hailstones were very large, but the most interesting thing about this hail is that the ice balls contained fire as well. It is true that storms are accompanied by lightening in the sky, but here the fire was actually mixed with the ice of the hail. The midrash, as brought down by Rashi, says that this was a special miracle, that two diametrically opposed objects - fire and water - made peace in order to do the will of Hashem. The midrash in Bamidbar Rabba relates the story of a king who had two legions that hated each other. One time the king was fighting a war and he made peace between the two legions so they could go out and fight against the common enemy together. The same is true here in the plague of hail - fire and water worked together to fight the common enemy, Egypt. If only we could learn this lesson and unite to fight all our common enemies around us. ICES & FIREBALLS Brandied Ice: [6] Parsha Points to Ponder - VA'EIRA 2) The Jewish people did not listen to Moshe's message from G-D that they would be redeemed from Egypt and brought to Israel (6:9). Why does G-D seemingly ignore this response of the Jews when a few verses later He tells Moshe and Aharon to return and tell the Jews that they are going to leave from Egypt? (6:13) 3) The Torah relates that when Moshe prayed for the hail to end, hailstones which were in the air did not fall to the ground (see 9:33 and Rashi). Why did G-D perform that miracle instead of simply allowing those stones which were in the air to follow their natural course and fall to the ground? THESE ARE THE ANSWERS 1) The Ohr HaChayim points out that a careful reading of the verse yields the answer. Between promising to take them out of Egypt and to bring them to Israel, G-D says AND YOU WILL KNOW THAT I AM THE LORD YOUR G-D. That, explains the Ohr HaChayim, was a condition for the second part of the promise to come true. The Jews would be brought to Israel only if they lived as those who know G-D. The sins in the desert displayed otherwise and, therefore, they did not merit the fulfillment of the promise to be brought to Israel. 2) The Meshech Chochma suggests that the Jews accepted from Moshe that they would be redeemed from Egypt. When someone is in trouble they would likely believe anything which might lead to their freedom. However, it is not the nature of a slave to believe all kinds of promises regarding a glorious future elsewhere. As such, the Jews did not accept Moshe's words regarding G-D bringing them to Israel. Thus, in verse 13, G-D responded by telling Moshe to focus solely on the fact that they would be redeemed from Egypt and not to mention the other aspects of His promise. 3) Rav Moshe Feinstein answers that this miracle is right in line with the message of the rest of the plagues. The plagues demonstrated G-D's control over nature. A basic rule of nature is that something in the air falls to the ground. By stopping the hail in mid-air, G-D demonstrated that even a basic rule of nature such as the pull of gravity happens through G-D's willing it to happen and He can change that rule if He so chooses. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@israelcenter.co.il [7] Torah KidBits Do you know what the Hebrew word LISHMO'A means? Sure you do! It's an easy word, probably one of the first words you ever learned, just as Shema Yisrael is one of the first prayers a Jewish child learns to say. LISHMO'A means to listen, or to hear. In Parashat Va'era, the word LISHMO'A is repeated many times in different forms. Everyone seems to be listening or hearing or telling someone else to listen. Hashem commands Moshe to go to Par'o for He has heard the groans of the enslaved Jewish people. Moshe says that if the Jews did not listen to him, how can he expect to listen? G-d answers that the Jews did not hear because of their hard work and suffering. Then G-d punished Par'o so that he could no longer hear Moshe even if he wanted to. In all of G-d's world, we are the only creatures who can think thoughts and put them into words. We can describe our ideas, what happened yesterday, what we plan to do tomorrow. We can tell stories. We can learn and study. No other creatures can do these things. That is because Hashem created us with the ability to speak, and words are truly powerful. But what good are powerful words if no one is listening? We don't want to be like Par'o who couldn't "hear". However, the world is so noisy that sometimes it's hard to hear. The phone is always ringing, the radio is blaring, a tape or disc is playing. We need quiet in order to think or speak or listen. Hashem doesn't usually make loud announcements nowadays either. In order to hear His Voice and the message in the Torah, in order to hear what our parents and family and teachers and friends are trying to say and tell us, we need to learn how to be quieter and to listen. (It would be nice if we learned how to speak quietly too!) And who knows? Just as Hashem heard the cries of the Jews in Egypt, if we follow His example and learn how to listen, maybe he'll listen to us too! [8] MicroUlpan [9] Torah from Nature The American buffalo is also known as bison - in fact, its scientific name is bison bison. (Believe it or not, one of its subspecies, the plains buffalo is bison bison bison.) The wood bison is the largest land animal in North America. The wisent (first syllable sounds like the letter V), a.k.a. European buffalo, a forest-dweller, is usually more massive than its American cousin, less shaggy, longer tail and horns. It is Europes largest land animal, and is endangered. The African or Cape buffalo, different genus, is a powerful animal that evens lions respect and fear. Humans are its only predator. Dominant male of a herd is called the "boss" (perhaps a take-off on BOS, the genus that cows and yaks belong to. Or not.) Water buffalo are widespread in many parts of Asia. They are often divided into river buffalo, swamp buffalo (a.k.a. Caraboa), and wild buffalo (a.k.a. Arni). Some water buffalo are domesticated, some wild, and some feral Formerly domesticated, now back to the wild). Some adult males weigh well over a ton. All buffalo are kosher. Buffalo horns may not be used as Shofar (buffalo and cow are in the same family). There are several species of fish known as buffalo fish. They are kosher too. [Buffalo wings can be made from kosher chicken wings, but are supposed to be dipped in a blue cheese dressing, making them non-kosher.] [10] Divrei Menachem Surprisingly, this week's parsha opens with a message from G-d in which Hashem also appears to clarify for Moshe the nature of His character. For after Par'o defies Moshe and Aharon's demands to free the people and increases the burden on the Jewish slaves, Moshe - seemingly ignoring Hashem's former prediction of Par'o's negative attitude - complains to G-d saying, "Since I came to Par'o to speak in Your name, he has done evil to this people" (Sh'mot 5:22:23). In reply, G-d reiterates His promises to redeem the people of Israel. The soliloquy begins with the words, "I am G-d" and finishes with the words, "I am G-d." And no less than seven times in this divine response, the same G-d Who appeared to the Avot is revealed in the first person ("I") as the One Who fulfills His promises. Clearly, if Moshe needed such reinforcement, how much more do we need to consistently recall Hashem's divine providence over our people. [The Parshat Va'eira Homepage]
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