quote: What is the origin of the word kibbitz? What does it actually mean?
Well, it means to bother someone, tell them how to do stuff or run their life -- like a back-seat driver, but more general-use. As for the origin, I assume it's German, but let me see what I can find.
posted
Hey Rivkah! Im an OSC lover, just stumbled upon the board and found your post! Im an Orthodox Jew as well! I think its hysterical that you are educating, and I'd like to commend you because so far your responses have been very good! Its amazing the misconception people have... Keep up the book, id love the check back!
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quote:As far as mitzvot that a non-Jew cannot keep, very few are coming to mind. Most are not required in the way they are of Jews, but that's not the same as not permitted.
There might be others as well, but keeping Shabbos, for example, is definitely not permitted. But that means not doing ANY melocha at all, which is not going to happen accidentally! People who are in the process of converting to Judaism, and thus keeping the mitzvos as practice, must deliberately do a single melocha on shabbos - such as flicking on and off the light switch just once.
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reader, yeah, I was subbing at the local Bais Yaakov this afternoon, and polled the office staff on the question -- no one could come up with anything besides Shabbos. Posts: 32919 | Registered: Mar 2003
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posted
Im actually pretty sure that non-jews arent permitted to vigurously study torah...for instance talmud study. Im not sure of the exact laws, but i know its a gemara somewhere...
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posted
Is it that a non-Jew is not permitted to study, or that a Jew may not teach them? In any case, I know for a fact (because I've asked) that this applies to only certain specific topics, like the nitty-gritty details of halacha. (Which is exactly what the majority of the gemara is, neh?)
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posted
*nod* Once again, im not sure. Rav Mordechai Willig's brother: Rav Dovid Willig is my rebbe. I will be sure to ask him tommorow. What is interesting about Judaism that is very different than all other religions is that Judaism places all people within their own roles. Jews are Jews, they shouldnt seek to convert the world. The Jews are supposed to remain the world's minority. However, non -jews (as rivkah taught) have their own seperate sets of commandments to keep. Its all about role recognition! THe role of a jew vs. the role of a non - jew. Its like there are Jews, Noahites, and non - jews... cool, huh
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Ive been hiding under the massive amount of work I have to do! I cant wait for next year, im going to Israel for yeshiva!
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posted
A few more questions: What role does the knowledge of the Hebrew language have in Judaism? Is it more important to the Orthodox Jews? Is it essential?
Also, what do you think of the musical "Fiddler on the Roof"? I ask because for many it is one of our few sources of information about Jews. Do you find it accurate? Offensive? Laughable? Is it "Hollywood-ized"? I have always loved the musical.
Actually, I have always felt an emotional connection to Jews and Judaism because my first love was a sweet, Jewish boy. Unfortunatly (at least unfortunate to some) after much inner struggle, he declared himself to be Pagan and eventually agnostic. I don't think he much associates himself with his heritage anymore. But emotional ties made in one's early teens do not fade easily! Edit: <==referring to my emotional connection.
quote:What role does the knowledge of the Hebrew language have in Judaism?
Speaking as a new student of Judaism, I can tell you that even in the Reform temple I go to (which leans hard toward Conservative), not knowing Hebrew has been a minor obstacle. I have realized how important it is for me to learn it, as a matter of fact, I had my first lesson last night. This site has been a gem.
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quote: What role does the knowledge of the Hebrew language have in Judaism? Is it more important to the Orthodox Jews?
Well, it is preferable to pray in Hebrew, Tanach is in Hebrew, the majority of scholarly Jewish works are in Hebrew . . . My impression is that being able to speak/read Hebrew is not as emphasized among the (American) non-Orthodox, but I don't really know.
quote:Is it essential?
What do you mean by that? I would consider a Jewish school curriculum that did NOT include learning Hebrew to be incomplete. However, for those who come to Orthodoxy as adults, learning Hebrew can be quite difficult -- even impossible. So they do their best -- perhaps pray in a different language, learn from translations, etc. No ideal, perhaps, but then neither is my frequent mangling of Hebrew grammar and vocabulary when I actually attempt to speak it.
quote: Also, what do you think of the musical "Fiddler on the Roof"?
I adore it -- I have it on tape, and two versions of the soundtrack.
quote: I ask because for many it is one of our few sources of information about Jews.
I know. I've used as a frame of reference to explain what it means to be an Orthodox Jew to online friends. (Most memorable was the one who asked if I was Jewish like Anne Frank or Fran Drescher. I said neither (since neither was at all Orthodox) -- think Fiddler. )
quote: Do you find it accurate?
Mmm, mostly. There's a fair amount of over-simplifying-to-the-point-of-inaccuracy, though. And while Russian Jewish villagers would have been somewhat superstitious, that was exaggerated, IMO. (But it's not like Yentl, where certain bits are so ridiculously (and unnecessarily) implausible that I want to throw things at the screen.)
quote: Offensive?
Not particularly, except maybe some of the stuff with Perchik.
posted
A few questions Kaddish/Kaddesh I realized that I've read about it a lot in books but I don't know if there are multiple funeral prayers or just one.
The one they did was responsive with the family and the rabbi.
Also the rabbi appeared to be making significant gestures during the Kaddish, I think he deliberately positioned himself facing towards Isreal (as much as he could) at one point, and he looked back behind him at one point apparently deliberately.
Also is the Shema(sp?) included, because if so I missed it the part that goes "Hear O Isreal the L-rd our G-d the L-rd is One"
(could you give a brief summary of the history meaning etc of the Kaddish?)
And which names of G-d can you use in every day and which can't you? This rabbi when interspersing English paraphrases with the Hebrew used the English word "Lord". Does this vary between Reform and Orthodox?
I mean how do you teach your children about "God" if you can't say a word that gives the general idea?
posted
Just in quick response to the hebrew question, Hebrew - Lashon Hakodeh (Holy Tongue) is essential to most bible study. Many words are lost in translation, and many commentaries arent even available in any language other than hebrew. Hebrew is very rich and holy, there are secrets in the letters and pronounciations that are also obviously lost in transaltion.
Bannana, i dont have the sights that Rivka does, but ill give you what I know to tide you over.
Kaddish is the mourner's prayer, said mulyiple times throughought the three prayer services each day by the mourner (someone whose close relative died within the past 11 months). I believe the idea is to sanctify the soul so that it remains protected from the jewish form of hell (for lack of a better explanation), as acc to jewish tradition (debated), a person's soul can only remain their for 12 months, and we dont assume that ppl nowadays are evil enough to remain there for more than 11.
Shema is not a part of Kaddish and the history? Im guessing it dates back to talmudic times as it is written in Aramaic, not hebrew (that language also has a degree of holiness).
Names of god? We cant use any in everyday language. Jews use the hebrew words for "The Name" "Hashem" or "The holy one blessed is he" "Hakadosh Baruch Hu"; but never one of his true names. We teach our children about God, by using the name God or Hashem.
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posted
That's very interesting about the language having hidden meaning in its very form that is lost in the translation. I can better appreciate the value in knowing it and what is missed out on without it.
Valentine, that site is so cool! If I ever decide to learn Hebrew, I will definitely go there.
Oh yeah, I forgot about "Yentil". I love the music for it, but I can understand that one being a bit problematic for accuracy. It is so "loaded" for lack of a better term. I still get a twisted sort of pleasure out of it.
Good to know that "Fiddler on the Roof" is pretty straight on. I will keep that in mind next time I watch it. (I never get tired of that one!)
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quote: The one they did was responsive with the family and the rabbi.
Kaddish is always said responsively, whether the Mourner's Kaddish or not.
quote: Also the rabbi appeared to be making significant gestures during the Kaddish, I think he deliberately positioned himself facing towards Isreal (as much as he could) at one point, and he looked back behind him at one point apparently deliberately.
It is traditional to pray facing east, toward Yerushalayim. There are points at which the speaker does bow their heads briefly -- maybe that's what you saw?
quote: (could you give a brief summary of the history meaning etc of the Kaddish?)
quote: The origin of the practice is not easy to find. It seems to derive from a tradition, which tells how Rabbi Akiva once met up with the soul of a dishonest tax collector. The soul was deeply depressed, since he was suffering for the sins that he'd committed while on earth, and he told Rabbi Akiva that his suffering would cease if one of his sons would recite Kaddish, so causing the congregation to respond by praising God's name.
Rabbi Akiva taught the son what to say, and we are told that the son's recitation of Kaddish did, indeed, relieve his father's soul from torment.
quote: And which names of G-d can you use in every day and which can't you? This rabbi when interspersing English paraphrases with the Hebrew used the English word "Lord". Does this vary between Reform and Orthodox?
Well, in English I would use the word "God" (which I don't consider one of His names) without any concern. "Lord" is fine, but a bit archaic for my taste. But I mostly refer to Him as "Hashem" (literally, "the Name") or other non-Names ("haKadosh Baruch Hu" -- the Holy Blessed One, "Aybishter" -- literally "the Boss," I think, and other variations in Hebrew and Yiddish). As far as teaching kids how to say His names in prayers and such, it is permitted to say them to teach.
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quote:Just in quick response to the hebrew question, Hebrew - Lashon Hakodeh (Holy Tongue) is essential to most bible study. Many words are lost in translation, and many commentaries arent even available in any language other than hebrew. Hebrew is very rich and holy, there are secrets in the letters and pronounciations that are also obviously lost in transaltion.
In addition, praying in Hebrew as opposed to another language has the benefit of an intrinsic holiness even if the meaning is not understood by the one praying, whereas when praying in another language, the prayer is only meaningful if you understand and concentrate on it; any word which you don't concentrate on is "lost" so to speak. Also, I'm pretty sure that certain blessings (or maybe all blessings?) can only be recited in Hebrew.... I'm not absolutely positive about that, though. However, we definitely consider the Hebrew itself - not the Modern Hebrew of Israel, necessarily, but the original form - to be holy.
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posted
The movements in the mourner's kadish that you saw was probably when the mourner takes three steps back, bows to the left, to the right and then forward. Those are specific movements in Kadish...
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posted
When are the movements done corresponding to the words? I was looking at the rabbi at an angle, so he could have easily been bowing more sidways than backwards.
Oh, pfffft, anybody can start a thread that hits the five page mark. What's exceptional is that you started a thread that hit five pages without veering wildly off subject. You've steered this thread for a full five pages. Now that's impressive!
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posted
And on a side note how does this respectful treatment of the dead affect archeological digs? I seem to remember that sometimes the Orthodox Jews in Isreal get upset over the subject.
Or could you say that since the memory of the dead at an archeological dig has been lost you are bringing back what you can via archeology?
posted
Kadish at the end: Bow. Take three steps back. [bow left] Oseh Shawlom bim'ro'mawv (He who makes peace in his heights) [bow right] Hu ya'aseh shawlom awleinu, (May he make peace upon us) [bow forward] v'al kol yisroel v'imru: Amein (And upon all Israel, and Respond: Amen)
in response to archeological digs? Speaking totally from my own knowlege, the only reason i can think people would be opposed is because of the jewish law to honor the resting place of the dead. It cannot be tampered with, for it is disrespectful to the dead. I dont think they would think that digging up things to remember them and honor them by it would be considered very respectful to the bodies they are digging up...
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quote: As part of the wedding ceremony, the husband gives the wife a ketubah. The word "Ketubah" comes from the root Kaf-Tav-Bet, meaning "writing." The ketubah is also called the marriage contract. The ketubah spells out the husband's obligations to the wife during marriage, conditions of inheritance upon his death, and obligations regarding the support of children of the marriage. It also provides for the wife's support in the event of divorce. There are standard conditions; however, additional conditions can be included by mutual agreement. Marriage agreements of this sort were commonplace in the ancient Semitic world.
The ketubah has much in common with prenuptial agreements, which are gaining popularity in the United States. In the U.S., such agreements were historically disfavored, because it was believed that planning for divorce would encourage divorce, and that people who considered the possibility of divorce shouldn't be marrying. Although one rabbi in the Talmud expresses a similar opinion, the majority maintained that a ketubah discouraged divorce, by serving as a constant reminder of the husband's substantial financial obligations if he divorced his wife.
The ketubah is often a beautiful work of calligraphy, framed and displayed in the home.
posted
Yeah, im currently learning Ketubot (a section of talmud), it discusses all the laws of the Ketubah, and practically any other law that has anything to do with it. I wonder if i'll ever finish...
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My wedding day was so windy that both glasses of wine were blown over and splashed all over my Ketubah (which is read during the wedding ceremony)! Luckily, the matting covers the wine stains.
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Rabbi Schranz wanted to surprise me, so he wouldn't let me see it before the signing. Being a control freak, I was really nervous about it, but it's just what I wanted.
Before the ceremony, Rabbi Schranz joked that our Ketubah would be extra binding because the groom and both the witnesses are all lawyers.
posted
I dont think that they halachikally need to since they are just a shtar (jewish document). However, Sofrim probably DO write them as practice for real holy works. Thats my guess.
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posted
Rivka thought not, because there are cheap ones which are mass-produced. Or is that only the betrothal documents? *thinks*
No, it certainly doesn't HAVE to be written by a sofer -- I know of at least two that had to be rewritten at the last minute because things ran unexpectedly late and sunset passed. Moreover, I know several women who write and illuminate ketubot, and women cannot be sofrot. And I don't think they're written on parchment -- any document that would require a sofer would require parchment, I think.
However, I think they often ARE written by a sofer.
*searches*
quote: It may be printed; more often, it is hand written in beautiful calligraphy and illuminated by a sofer, or scribe.
If I had to guess, I'd imagine that the reason that a ketubah needn't be written by a sofer is that it is not, in and of itself, a holy document -- it's a legal document. Its use as part of the marriage ceremony is what makes it special.
(A get (bill of divorcement) does have to be written by sofer, and on parchment.)
[Edit: Oops! Nope, I was wrong about the requirements of a get. link]
posted
I'd guess that they're usually written by Sofrim simply because it's usually the Sofrim who can write Hebrew in really nice calligraphy.
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posted
Yeah, I knew figured practiced on shtarot, like a "get" or a Ketubah. Interesting thought that sofrim can only write on parchment. It makes sense that the holy things that require a sofer also require that they be written on parchment.
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posted
A get is NOT practice. The letter-perfect-ness of a get is at least as strict as that of STaM.
After all, if there is an error in a mezuzah, it can be fixed later. An error in a get could have some serious halachic consequences.
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posted
how is a get different than a shtar? A get is a shtar kinyan (Status causing document) rather than a shtar raayah (Proof document). It happens to ALSO be a shtar raayah, but still, if it was good enough to divorce her the first time, and two eidim signed it, then obviously it was unflawed. Shouldnt it just have the same scrutiny as a shtar?
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posted
A get that is flawed can affect the children of a later marriage (and their children, and their children's children for all generations). After it is checked and given to the now-divorced wife in the proper manner it is DESTROYED so that no one can ever come later and claim to have found a mistake.
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posted
Are you sure? I highly doubt what youre saying. In many times in the gemara in gittin, women have used their get's as shtaray raayot, proof documents to proove they are divroced so they can remarry. I doubt theyd destroy the document. I understand that a flaw in a document can invalidate her children, but I dont think we are machmir to the point of hilchos sofer. Rather, it is subject to the laws of shtar, which are pretty safe. Still, im not 100 percent sure. What are your sources?
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posted
It might not be necessary to have it written on parchment by a sofer, by it is definitely necessary to have it written by someone who knows all the halochos and knows what he's doing, because as rivka mentioned, an invalid get is an extremely, extremely serious thing. There are certain people who are actually experts in the subject, and unfortunately work only with gitten - though of course most such people spend much of their time involved in convincing Jews who aren't religious or aren't so religious just how important it is to get a get.
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A divorced woman receives a document from the beis din attesting to her divorced status (actually, the man gets one as well), but the beis din keeps the get, after all the necessary procedures are concluded.
quote: Every divorced woman must have a letter from the divorcing rabbi signed by two witnesses and certified by the rabbinical court or other witnesses. If she does not have it, or heaven forfend loses it, she must get some documentation immediately.
Here is a discussion of the differences between a ketubah and a get.
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posted
Hey, riv. I just wanted to let you know that my roommate loves your thread. (rivka has more fans!) I see her reading it all the time. She and I have lots of conversations about the questions asked here.
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Me and Val were talking and I have a question about Shabbat. This isn't the first time me and her have been talking and she didn't have an answer to my question (I am very inquisitive), but first time I haven't been too lazy to post it.
See, we were talking about Shabbat and that it would suck for those who have to work until 5PM on fridays in the winter. You know, since the sun goes down at around 4:15PM during that time of year.
She said that's not the case, and that they use the Hebrew Calender's set times to start Shabbat (light their candles).
But I thought that was odd. I would think that the sun actually having set would be a big deal. I mean, the Hebrew calender doesn't use daylight savings time. The clock here might say 4:15, but its actually 5:15 in normal time (not adjusted), and also the sun has clearly set.
She admitted that she wasn't finding a clear answer on this, and wanted me to post in here and ask you .
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posted
In as much as it's still Shabbos for Rivka, I figured I might as well answer.
Shabbos starts at sunset, whatever time that may be. Thus, when we change to daylight saving's time, the next week, Shabbos begins an hour later, and the opposite when we switch back. So yes, there are certain points during the winter when Shabbos can start as early as 4:30 or so, depending on where you live. There might be two months in total where Shabbos is early enough (even if it starts just after 5:00) where you'd have to leave work early. If you commute, or if your job ends later than 5:00, you'd probably have to leave work early for most of the time that we're not on daylight saving's time.
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posted
First of all I'd like to say that this thread is great! I know you posted a little earlier about working during Pesach. I'm reading Daniel Deronda for my English class, and I came across a passage that I thought was interesting, and wanted to know how it fit in with an the rules of orthodox Judaism, it's set in London in the 1860's, and Daniel, a non-Jew, is speaking with a Jewish pawn broker about pawning a diamond. The pawnbroker's response "Well, you know, this evening is the Sabbath, young gentleman, and I go to the Shool. The shop will be closed. But accommodationis the work of charity; if you can't get here before, and are any ways pressed--why I'll look at your diamond." Later that evening Daniel goes to the man's house for a Sabbath dinner, and then they conclude the business deal. So the two things I had to ask were, what is Shool? What types of work are permitted on the Sabbath? You mentioned life saving work, and this book seems to imply charity is allowed. Does this mean a doctor can work on the Sabbath? I'm just curious regarding the work, and trying to decide how close to orthodoxy this pawnbroker is, as it makes a difference for the story, as well as being genuinely interested in this. Thank you.
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quote:The Torah does not prohibit "work" in the 20th century English sense of the word. The Torah prohibits "melachah" (Mem-Lamed-Alef-Kaf-Heh), which is usually translated as "work," but does not mean precisely the same thing as the English word.
Melachah generally refers to the kind of work that is creative, or that exercises control or dominion over your environment. The word may be related to "melekh" (king; Mem-Lamed-Kaf). The quintessential example of melachah is the work of creating the universe, which G-d ceased from on the seventh day. Note that G-d's work did not require a great physical effort: he spoke, and it was done.
The word melachah is rarely used in scripture outside of the context of Shabbat and holiday restrictions. The only other repeated use of the word is in the discussion of the building of the sanctuary and its vessels in the wilderness. Exodus Ch. 31, 35-38. Notably, the Shabbat restrictions are reiterated during this discussion (Ex. 31:13), thus we can infer that the work of creating the sanctuary had to be stopped for Shabbat. From this, the rabbis concluded that the work prohibited on Shabbat is the same as the work of creating the sanctuary. They found 39 categories of forbidden acts, all of which are types of work that were needed to build the sanctuary:
Sowing Plowing Reaping Binding sheaves Threshing Winnowing Selecting Grinding Sifting Kneading Baking Shearing wool Washing wool Beating wool Dyeing wool Spinning Weaving Making two loops Weaving two threads Separating two threads Tying Untying Sewing two stitches Tearing Trapping Slaughtering Flaying Salting meat Curing hide Scraping hide Cutting hide up Writing two letters Erasing two letters Building Tearing a building down Extinguishing a fire Kindling a fire Hitting with a hammer Taking an object from the private domain to the public, or transporting an object in the public domain. (Mishnah Shabbat, 7:2)
All of these tasks are prohibited, as well as any task that operates by the same principle or has the same purpose. In addition, the rabbis have prohibited handling any implement that is intended to perform one of the above purposes (for example, a hammer, a pencil or a match) unless the tool is needed for a permitted purpose (using a hammer to crack nuts when nothing else is available) or needs to be moved to do something permitted (moving a pencil that is sitting on a prayer book), or in certain other limited circumstances. Objects that may not be handled on Shabbat are referred to as "muktzeh," which means, "that which is set aside," because you set it aside (and don't use it unnecessarily) on Shabbat.
The rabbis have also prohibited travel, buying and selling, and other weekday tasks that would interfere with the spirit of Shabbat. The use of electricity is prohibited because it serves the same function as fire or some of the other prohibitions, or because it is technically considered to be "fire."
As with almost all of the commandments, all of these Shabbat restrictions can be violated if necessary to save a life.
posted
To my knowledge, charity that violates the Sabbath is probibited. For example, we don't use money on Shabbat, so we don't bring any money to shul for the Tzdakah (charity) box. However, charity that doesn't violate the Sabbath is fine - like inviting an elderly widower to share Shabbat supper.
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posted
So how does this no electricity or fire fit in with modern day heating and airconditioning?
Also are peanut butter and jelly sandwiches kosher and why or why not? (I heard a peanut butter and jelly being disucssed as non-kosher by some Jewish children today and was intrigued)
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