I just finished reading Paula Wengeroff's fascinating Memoirs (see Eliezer's post here for an excerpt. A more complete edition seems to be scheduled for publication as well.)
Wengeroff describes the "Kosher Dance", aka the mitzvah tantz being performed at her sisters wedding, this despite the fact that her family were definite misnagdim (cousins of the Aruch HaShulchan). She also mentioned that their custom was for the women to shave their heads. Both of these customs have come to be associated exclusively with Chassdim today.
She mentions that her family would not eat Matzah after Pesach. There is no other record of such a minhag that I could find. Perhaps, they just didn't eat it because there is no obligation to and it doesn't taste that great and Mrs. Wengeroff mistook it for a halachic practice. She also mentions a custom to make Challah in the shape of a bird on Hoshana Rabbah, I have never of this either.
In addition to the wealth of information on minhagim, the book is a fascinating depiction of the period and well worth reading.
Thursday, March 25, 2010
Tuesday, March 23, 2010
For the sense of touch is an embarassment to us..
but sight isn't. I haven't seen this online but no worries, it can be yours for a mere 12,500$
(From A Carlebach- Men and Ideas)
(From A Carlebach- Men and Ideas)
Monday, March 22, 2010
Thursday, March 18, 2010
A Maskil reviews ShuT Chasam Sofer, and some Rabbinic autographs
Kerem Chemed 9 has a review of ShuT Chasam Sofer from the Hungarian reformer Leopold Low (Yavam is identified as Low in Shaul Chajes's useful Otzar Bduyei Sheimos in which he highlights the "critical" side of Chasam Sofer's work.
In HaAsif we also find a biographical sketch of Chasam Sofer that highlights the aspects of Chasam Sofer's thought that the Maskilim found attractive.
Followin is a great quote from L. Ginzberg, Students Saints and Scholars describing a necrology of Chasam Sofer written by I. H. Weiss ממזרח וממערב (unfortunately, only Vol. 4 is currently available online):
"Take, for instance, the last-mentioned scholar. R. Moses Sofer combined all the great virtues of the old Jewish scholar with fighting courage and determination, and therefore he was not only the head of a Yeshibah, but also the leader of a strong party, especially strong in Hungary, which opposed the new tendency in Judaism with success. It was not lack of comprehension of the new tendency that made Sofer its violent opponent; his keen vision gave him insight sooner than anyone else into the radicalism into which it would degenerate. And it was Weiss who, in his sketch of Sofer in the Hebrew monthly Mi-Misrah umi-Ma'arab (Vienna, 1896) meted out full justice to this great personality, although Weiss did not adopt Sofer's conception of Judaism as his own.
Moreover, Weiss did not descend to the manner of the so-called historians who are incapable of appreciating a great personality or a spiritual movement in its totality, but lose themselves in details and designate as characteristic the most insignificant points if they are bizarre, and the most unessential minutiae if they are curious. They judge accordingly, and as a result we hear opinions of the Jewish past and of certain tendencies in Judaism which, if the same logic were applied to the interpretation of general history, would give something like the following: Aristotle was a fool; he believed that the heavenly spheres were animated. Kepler understood nothing at all of physics, because he did not know so much as the law of gravitation, which is now known to every school-boy. And the fathers of the Dutch Republic were mischievous reactionaries, for in their political program they did not adopt universal suffrage"
I think this praise is overstated as Weiss throws in an attack on Chasam Sofer for being too pilpulistic in his Memoirs.
For those with an interest in Rabbinic graphology, I found an interesting collection of Rabbinic autographs from a periodical called Menorah (February 1927).
In HaAsif we also find a biographical sketch of Chasam Sofer that highlights the aspects of Chasam Sofer's thought that the Maskilim found attractive.
Followin is a great quote from L. Ginzberg, Students Saints and Scholars describing a necrology of Chasam Sofer written by I. H. Weiss ממזרח וממערב (unfortunately, only Vol. 4 is currently available online):
"Take, for instance, the last-mentioned scholar. R. Moses Sofer combined all the great virtues of the old Jewish scholar with fighting courage and determination, and therefore he was not only the head of a Yeshibah, but also the leader of a strong party, especially strong in Hungary, which opposed the new tendency in Judaism with success. It was not lack of comprehension of the new tendency that made Sofer its violent opponent; his keen vision gave him insight sooner than anyone else into the radicalism into which it would degenerate. And it was Weiss who, in his sketch of Sofer in the Hebrew monthly Mi-Misrah umi-Ma'arab (Vienna, 1896) meted out full justice to this great personality, although Weiss did not adopt Sofer's conception of Judaism as his own.
Moreover, Weiss did not descend to the manner of the so-called historians who are incapable of appreciating a great personality or a spiritual movement in its totality, but lose themselves in details and designate as characteristic the most insignificant points if they are bizarre, and the most unessential minutiae if they are curious. They judge accordingly, and as a result we hear opinions of the Jewish past and of certain tendencies in Judaism which, if the same logic were applied to the interpretation of general history, would give something like the following: Aristotle was a fool; he believed that the heavenly spheres were animated. Kepler understood nothing at all of physics, because he did not know so much as the law of gravitation, which is now known to every school-boy. And the fathers of the Dutch Republic were mischievous reactionaries, for in their political program they did not adopt universal suffrage"
I think this praise is overstated as Weiss throws in an attack on Chasam Sofer for being too pilpulistic in his Memoirs.
For those with an interest in Rabbinic graphology, I found an interesting collection of Rabbinic autographs from a periodical called Menorah (February 1927).
Sunday, March 14, 2010
Some questions re: Kashrus and hotels
[This post is for purpose of discussion only and should not be relied upon for practical halacha]
The Star-K's Kashrus Kurrents had a very useful article on the various halachic questions that arise when traveling (here). I do not understand some of his conclusions and wonder if any of my readers have additional information on this subject.
1 - "Pre-cut fruits or vegetables should be avoided, since they may have been cut with a knife that was used for non-kosher food"
He cites the Rema that permits lemons pieces because many are cut at once and it is batel, but says that this doesn't apply in the a hotel setting. Even if this "metzius" is correct, this should only apply to sharp/citrus fruits. Wouldn't apples or non-sharp vegetables be OK?
2 - Unfiltered water in NYC -
What is the final status of the water? I understand that R' Belsky permitted it. But even among those who are machmir, is this a chumra of מהיות טוב which might be permitted when traveling or an actual prohibition.
3 - it is recommended that one refrain from using the carafe.
I don't get this. It is almost certainly not a ben-yomo. Even if it is, a glass carafe should in any event be permitted (שיעי) and this concern should only apply to a metal vessel.
4 - If the hotel provides fruit juices without clearly specifying the brand name. Is it necessary to clarify this or can one rely on the fact that the majority of available juices are kosher (I believe that even those juices that contain grape juice and therefore do not have a kashrus symbol are at least b'dieved kosher.)
The Star-K's Kashrus Kurrents had a very useful article on the various halachic questions that arise when traveling (here). I do not understand some of his conclusions and wonder if any of my readers have additional information on this subject.
1 - "Pre-cut fruits or vegetables should be avoided, since they may have been cut with a knife that was used for non-kosher food"
He cites the Rema that permits lemons pieces because many are cut at once and it is batel, but says that this doesn't apply in the a hotel setting. Even if this "metzius" is correct, this should only apply to sharp/citrus fruits. Wouldn't apples or non-sharp vegetables be OK?
2 - Unfiltered water in NYC -
What is the final status of the water? I understand that R' Belsky permitted it. But even among those who are machmir, is this a chumra of מהיות טוב which might be permitted when traveling or an actual prohibition.
3 - it is recommended that one refrain from using the carafe.
I don't get this. It is almost certainly not a ben-yomo. Even if it is, a glass carafe should in any event be permitted (שיעי) and this concern should only apply to a metal vessel.
4 - If the hotel provides fruit juices without clearly specifying the brand name. Is it necessary to clarify this or can one rely on the fact that the majority of available juices are kosher (I believe that even those juices that contain grape juice and therefore do not have a kashrus symbol are at least b'dieved kosher.)
Monday, March 8, 2010
Menachem Porush and R' Kook!!
Seform V' Soferim has a thread on some teenagers from Meah Shearim (including the later MK Menachem Porush [Update: Rav Tzair send us to an interview with R' Porush in which he explains that he was an unwilling participant in this play)) who produced a play in which R' Kook was "sentenced to death". Following are some bad scans from HaHed of that year reporting on this awful story:
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