ymarkov: (Default)
Итак, на мой день рождения съездили мы на хабадский шабатон для русскоязычной еврейской общины.

Происходило дело в Стэмфорде, штат Коннектикут, в местном Хилтоне. Красивое место, приятные номера. Кормили, как принято в таких случаях, как на убой, т.е. много и разнообразно. Несмотря на непрерывное обжирание, попробовать удалось не всё, особенно фрукты – уж очень много их было. Приятно, когда не надо думать не то что просто о кошерности, а и пат/халав Исраэль, и просто лопать. Полный разврат, одна надежда, что шабат всё спишет :-)
As previously reported, for my 42nd birthday we went to a Habad Shabbaton for the Russian-Jewish community.

The event went down in the Stamford (CT) Hilton. Nice place, good rooms. The food was, as usual at such events, abundant and diverse. Despite almost constant grazing we didn’t manage to try everything, especially the fruits, for sheer variety. It’s nice when you don’t have to think even about such things as pat/halav Yisrael, let alone plain old kashrut, and just munch. I can only hope that the honor of Shabbat will justify the indulgence. :-)

Многабукав... )
ymarkov: (Default)
R' Gil Student wrote back in 2008:

"The topic of modest dress in Jewish law is one that is very dependent on local custom. While there are some issues that are universal, most of the details are location specific. This became glaringly obvious a few years ago when R. Pesach Eliyahu Falk published a book titled Modesty: An Adornment for Life, which consistently presented practices that represent the norm in certain Charedi/Chassidic circles as the unequivocal standard.

"R. Yehuda Henkin has published a detailed and devastating critique of many of R. Falk's fundamental positions. This long essay originally appeared in the journal Tradition and has now been updated and published in a book appropriately titled Understanding Tzniut: Modern Controversies in the Jewish Community. The essay is published alongside another two related essays and a second section of interesting essays on unrelated topic (e.g. whether one must show respect to a disrespectful Torah scholar and the proper attitude towards the state of Israel post-Disengagement). R. Henkin's essay on modest dress analyzes a number of relevant topics (e.g. women's haircovering, necklines) and shows that R. Falk's positions are extreme. In reaching his conclusions, R. Henkin displays a mastery of both halakhic views on this subject and sound reasoning."

Full post here - http://hirhurim.blogspot.com/2008/02/understanding-tzenius.html
ymarkov: (Default)
The distinctions in Jewish Law regarding the status of a woman who lives with a man to whom she is not married formed the basis of the Supreme Court’s ruling in the case of Agbara v. Agbara (CA 4946/94, 49(2) PD 508). The case concerned a divorced couple, whose divorce agreement stipulated that “the husband’s obligation to pay the entire sum of maintenance… will apply until each of the children has reached 21 years of age or until the wife remarries, if she remarries, whichever the later” (p. 510 of judgment). Following the husband’s remarriage and subsequent separation from his second wife – without a get, due to the second wife’s refusal to accept it – the original couple resumed living together as “common law spouses.” Eighteen years later the husband left the home. The woman claimed that the original divorce agreement was still in force, as she had not yet married, and the man was therefore liable for maintenance payments. The husband claimed that his obligation under the agreement lapsed at the point that the wife had received a secure financial framework, and that the agreement was void by implication because their actions, upon returning to live together, attested to its annulment. The Supreme Court (Justice Zvi Tal) ruled that, in accordance with Jewish Law, the agreement was no longer valid because the condition regarding the woman’s remarriage had been fulfilled, and the woman was considered as both betrothed and married to the man.
Opinion utilizing halakhic definitions )

Correction

Mar. 31st, 2009 09:12 am
ymarkov: (Default)
Regarding this discussion - upon further reflection, my rabbi ended up saying that the plastic bowl is not kosher, after all.
ymarkov: (Default)
http://www.kashrut.org/halacha/?law=kashering (excerpts):

* Glass, plastic, glazed china, glazed dishes, Corelle, Pyrex, Corningware, or glazed earthenware does not need any Koshering for Passover, since they do not retain any flavor.

* Sinks, refrigerators, trash cans, counters, dishwashers, stovetops, tables, cutting boards, mixmasters, silver kiddush cups, and anything not used with hot foods from the fire do not need any koshering.
ymarkov: (Default)
(копирайт такого применения - [livejournal.com profile] andrutchak)

О произнесении благословения на зажигание субботних свечей

Недавно прочитал о том, что Р' Овадия Йосеф добился "практически невозможного" - убедил тысячи еврейских (сефардских) женщин, что надо произносить браху до, а не после зажигания субботних свечей. Прямого отношения ко мне эта мицва не имеет, так что до тех пор она избегла интенсивного рассмотрения, которому я уже давно подвергаю своё соблюдение. Заинтересовавшись - нас-то учили говорить её после - я решил ознакомиться с этой темой.
Read more... )

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Yisroel Markov

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