Ask The Rabbi 
13 February 1999
Issue #226
Parshat Mishpatim
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This publication is available in HTML format at 
http://www.ohr.org.il/ask/ask226.htm 
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Researched at Ohr Somayach, Jerusalem 
This Issue Contains: 
1. Who am I?			5. Mister Mussar
2. Elul				6. Two's a Crowd
3. The World's Humblest Man	7. Yiddle Riddle
4. G Dash D in the WC		8. Public Domain 
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___Who am I?___

Shimon (Peter) from Donetsk, Ukraine <pat@ksk-market.com.ua> wrote:

Dear Rabbi,

My mum -- Jew.  My father -- Russian...Who am I?

************

Dear Shimon,

	You are 100% Jewish.  According to universal Jewish tradition, 
Jewishness is based on the mother and only the mother.  So you are Jewish 
and do not need conversion.

___Elul___

B. Ungar <Triumph613@aol.com> wrote:

Dear Rabbi,

We find that several acronyms are quoted from verses in reference to the 
month of Elul.  For example, the first letters of the words "Ani L'dodi 
V'dodi Li -- I am my Beloved's and my Beloved is mine" (Song of Songs 6:3) 
-- spell "Elul" and are seen as a reference to the G-d's closeness to us 
during the month of Elul.  But isn't "Elul" a Babylonian word?  Is it 
authentic that verses in the Torah would be alluding to words that aren't 
Hebrew?

************

Dear B. Ungar,

	A good point.  The names of the Jewish months came into use when the 
exiled Jews of Babylon, who spoke Aramaic, returned to the Land of Israel 
in the time of Ezra.  Previously the months had no names, but were referred 
to by number.

	Nachmanides says these names are of Persian origin, but that doesn't 
preclude their also having Aramaic roots, as the Persian Empire succeeded 
the Babylonian Empire, and the language of Babylon was Aramaic.

	So, how can the verses in the Hebrew Torah hint to Aramaic words?  
Actually, Aramaic is a sister language of Hebrew.  According to the Kabbala 
it is actually a dialect of Hebrew.  That is why most of the Oral Law is 
written in Aramaic, or in Mishnaic Hebrew which is a mixture of Aramaic and 
Biblical Hebrew.

	The word Elul means "search," because during the month of Elul we 
search our hearts for evil and repent in preparation for Rosh Hashana.

Sources:

* Nachmanides Commentary to the Torah Exodus 12:2
* Targum Onkelos Bamidbar 13:2


___The World's Humblest Man___

Robert Samuels from Hamilton, Ontario <bobsam@fishnet.com> wrote:

Dear Rabbi,

How could Moses write that he himself was "the most humble person on the 
face of the earth?" (Numbers 12:3)  Isn't that itself a contradiction to 
being truly humble?

************

Dear Robert Samuels,

	Your question reminds me of a story:  When the practice of ritual 
slaughter was under attack in Great Britain, the famed Rabbi Yechezkel 
Abramsky was called to court in its defense.  The judge read from the 
deposition which lay before him:  "Rabbi Abramsky," said the judge, "it 
says here that you are the foremost authority of Jewish Law in the British 
Empire.  Is that true?"

	"That is true, your honor."

	"And that you are the most eloquent spokesman for Jewish Law in the 
British Empire?"

	"That is also true, your honor."

	"It also says here that you are the most senior rabbi in the British 
Empire.  Is that correct?"

	"That is correct, your Honor."

	Taken aback by the Rabbi's straight-forward responses, the judge 
said, "Rabbi Abramsky, how do you resolve your answers with the Talmudic 
teachings of humility?"

	"It is indeed a problem, your honor," said the Rabbi.  "But I'm under 
oath."

	Moses was commanded by G-d to write that he was the most humble 
person, so he had no choice but to write it.

	Knowing your own greatness is no contradiction to humility.  On the 
contrary, ultimate humility is achieved by a person who excels in good 
attributes but takes no credit for his greatness.  He realizes that all his 
achievements come from G-d, and therefore he isn't conceited or self-
congratulatory.


___G Dash D in the WC___

Sarede Switzer from Montreal, Canada <glazzies@hotmail.com> wrote:

Dear Rabbi,

If a secular book has the word G-d (with an o) can it be taken into a 
bathroom?  Thank you!

************

Dear Sarede Switzer,

	It is permitted to take such a book into the bathroom, although it is 
best not to have it open to the page which has "G-d" printed on it.  Read a 
different page while in the bathroom.


___Mister Mussar___

Gary Mussar <Gary.Mussar.mussar@nortelnetworks.com> wrote:

Dear Rabbi,

I have an interest in discovering the origins of our family name.  I have 
found that a Rabbi Yisrael Salanter established the Mussar Movement which 
emphasizes the study and practice of Jewish values and ethics.  It seems 
that the Mussar Movement originated in Eastern Europe.  My father's parents 
emigrated from the Hungarian/Yugoslavian border area back in the early 
1900s.  I was wondering if you had any idea of what the name "Mussar" means 
and why it was associated with the Mussar Movement.  I have found 
references in Arabic to "mussar" which is a type of turban.  There appear 
to be references in Portuguese and Swedish as well.  I don't know if these 
references stem from the Latin mus (mouse).  Any insight you could provide 
into the origin of the name would be most appreciated.

************

Dear Gary Mussar,

	The Hebrew word "mussar" means "rebuke."  It appears first in 
Deuteronomy 11:2 and is used many times throughout the Bible to mean 
"rebuke."  The Mussar Movement encouraged people to study ethics and morals 
every day and thus "rebuke" themselves and achieve elevation and character 
improvement.

	I don't know the origin of your family name, as it may be from other 
languages.  If it is from Hebrew, then perhaps your family was called this 
because they demonstrated elevated character traits.


___Two's a Crowd___

Yael from Montreal, Quebec <ymaman@po-box.mcgill.ca> wrote:

Dear Rabbi,

Why are even numbers said to come from unholy spheres?


Sam Miller <millerr@mail.biu.ac.il> wrote:

Dear Rabbi,

On behalf of myself and my fellow students at two Talmud classes in 
Jerusalem, I submit the following:  The Talmud states that a second cup of 
wine is dangerous.  Rashi explains that this second cup constitutes "zugot" 
(pairs) which cause damage by demons.  Please clarify the concept of 
"zugot" and explain why, if pairs are considered a bad omen, we use two 
loaves of challa on Shabbat?

************

Dear Sam Miller and Yael,

	There is a concept that zugot, pairs, can cause spiritual damage.  
The basic idea behind this is that even numbers are based on the number two 
while odd numbers are based on the number one.  The number one represents 
the omnipotence of G-d, while the number two represents heresy, the 
disbelief in the omnipotence of G-d.  Impure forces have no power against a 
person meditating on the omnipotence of G-d, so while someone does an 
activity based on the number one, the "demons" can't do anything to him, as 
his soul (or sub-conscience, if you will) is aware of G-d's Omnipotence.

	Therefore, the danger of zugot doesn't apply when doing a mitzvah, 
such as eating challa Friday night.  When a person performs a mitzvah, he 
does so because of his belief in G-d and is thus protected from these 
negative influences.

	Furthermore, the Talmud implies that zugot only harm someone who is 
concerned with them.  The Shulchan Aruch does not even mention zugot as a 
prohibition.

Sources:

* Tractate Berachot, 51b
* Tractate Pesachim 110a
* Rabbeinu Bechaye in "Shulchan Shel Arbah" citing Midrash Talpiot

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Yiddle Riddle

Last week we asked:

	I have a new Yiddle Riddle for you, which I heard from my friend 
Avrohom Moshe Rosenwasser.  When would I have to make at least 20 berachot 
because I drank one cup of orange juice?

* Yochi Schnall <yochii@juno.com>

Answer:

	On motzei Shabbat, Saturday night after Shabbat, if one forgets to 
say the added "ata chonantanu" paragraph in the silent prayer (shemone 
esrei), he need not repeat the silent prayer unless he eats or drinks 
before saying havdalah.  However, if he forgets ata chonantanu and then 
eats or drinks before havdalah, then he must repeat the entire shemone 
esrei (19 blessings plus the blessing after the orange juice).

* Source:  Shulchan Aruch 294:1, Mishna Berurah 4

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The Public Domain
Comments, quibbles, and reactions 
concerning previous "Ask-the-Rabbi" features

Re:  Rav Milevsky, zatzal, and Ohrnet:

	I just wanted to write you a short note to let you know how much I 
appreciated this week's Ohrnet.  As a former student of Rav Milevsky, 
zatzal, while I lived in Toronto, I enjoyed his weekly divrei Torah.  
Seeing his insights on your web page was very gratifying.  Could we out 
here in cyberspace see more of his thoughts?  Thanks and job well done.
Gerry Rubinstein <grubinstein@worldsites.net>

Ohrnet Replies:  Thanks for the words of appreciation, and we will try to 
make more Torah insights from Rav Milevsky, zatzal, available on our web 
site and via other channels.

**********

Re:  Shaky Salute (ask #222 <www.ohrnet.org/ask/ask222.htm#Q2>):

	Your reader Z.G. wrote about her problem regarding handshaking in the 
business world.  I think your answer was very tactful and pretty much 
exhaustive, as there are only that number of ways to say "I can't shake 
your hand."  I have very similar problems, as I am also an observant female 
who deals with the non-religious world a lot.  I go to College in NYC and 
work for a non-Jewish company.  This topic was one of my biggest concerns 
as I was faced with my surroundings.  I am a very outgoing, personable and 
friendly person, and the issue of shaking hands or getting patted on the 
shoulder is very much a problem for me.  Until very recently, I was very 
uncomfortable about the idea of telling someone that I can't shake hands 
with him, and I relied mostly on Hashem not bringing me into such 
situations.  It didn't work.  I had to gather all my courage and start 
telling people that "I am sorry, but I don't shake hands with men because 
of a religious reason.  It's nothing personal.  I'd very much like to, but, 
`gotta do what you gotta do.' "  The first subject of my experiment was my 
psychology professor, who after looking at me with huge eyes, said "Well, I 
respect that.  Hold onto your beliefs and do not let anyone persuade you to 
change them."  Wow, it was easier than I thought.  The next couple of times 
were still difficult, but no one fainted or refused to speak to me after my 
announcement.  Now, it comes out of my mouth just as easily as "Hi, how are 
you."  I think the concept itself, while certainly not easy, is very 
beautiful and meaningful.  But the bottom line is, you have to do it 
because it is the right thing to do in Hashem's eyes.  So to all the Z.G.'s 
out there (including myself):  Chazak V'ematz!  Be strong!

* Julia Gomberg <JGomberg@collegeboard.org>

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