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December 1, 2015 / 19 Kislev, 5776
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Posts Tagged ‘Maariv’

Parshas Nitzavim

Wednesday, September 12th, 2012

Vol. LXIII No. 37                                           5772


New York City
September 14, 2072 – 27 Elul 5772
6:46 p.m. NYC E.D.T.


Sabbath Ends: 7:50 p.m. NYC E.D.T.
Weekly Reading: Nitzavim
Weekly Haftara: Sos Assis (Isaiah 61:10-63:9)
Daf Yomi: Berachos 44
Mishna Yomit: Nedarim 5:4-5
Halacha Yomit: Shulchan Aruch, Orach Chayyim 124:3-5
Rambam Yomi: Hilchos Tum’as Mes chap. 6-8
Earliest time for Tallis and Tefillin: 5:40 a.m. NYC E.D.T.
Latest Kerias Shema: 9:43 a.m. NYC E.D.T.
Pirkei Avos: 5-6

Shabbos: All tefillos as customary, including Av HaRachamim, Tzidkos’cha, however at Maariv, Motza’ei Shabbos we do not say Vi’yehi Noam v’Atah Kadosh.

Sunday, Erev Rosh Hashana, we arise early to say the special additional Selichos found in the printed Selichos. Shacharis as usual – except that we omit Tachanun. We do not blow the shofar this morning in order to create a separation between the customary tekios of Elul and the tekios of Rosh Hashana, which are a command. We also annul any vows that we might have made lest we enter Yom Tov with these unfulfilled vows. This Hataras Nedarim must be done before a court of three who release one of one’s vows. We note from the text of Hataras Nedarim that only those vows that may be annulled are included in this hatara. Some are accustomed to fast half a day, until chatzos hayom (N.Y.C.12:52 p.m. E.D.T.)

We take haircuts, shower and immerse ourselves in the mikveh after chatzos hayom, in order to purify ourselves for this very holy day of Rosh Hashana, when all of mankind are judged.

Sunday evening, when we light the candles (6:46 p.m. N.Y.C. E.D.T.) we recite the blessings “… Lehadlik Ner Shel Yom Tov” and Shehecheyanu …” Mincha (as usual, no textual alterations as we find in the subsequent prayers due to Aseres Yemei Teshuva). For the entire Aseres Yemei Teshuva we add the following in the Shemoneh Esreh: Zochrenu LeChayyim, Mi chamocha. We substitute HaMelech Hakadosh for Hak-el Hakadosh during these ten days. If one forgot and said Hak‑el Hakadosh in place of Hamelech Hakadosh and did not quickly correct himself, he repeats from the start of the Shemoneh Esreh. (In the weekday Shemoneh Esreh we substitute Hamelech hamishpat for Melech ohev tzedaka umishpat). Before Vechol hachayyim we add U’che’sov lechayyim. In Sim shalom, right before the beracha Besefer chayyim . . . Ashkenaz generally conclude the beracha with Oseh hashalom while Sefarad conclude with Hamevarech es amo Yisrael bashalom as usual.

Maariv: Birkas Kerias Shema (concluding Hashkivenu with U’feros . . . Ve’al Yerushalayim, as usual), we add Tik’u bachodesh shofar bakeseh le’yom chagenu. The chazzan then recites Kaddish and adds Le’eila [u]le’eila mikol birchasa in substitution of Le’eila min kol birchasa (some congregations do not make this alteration).

The Shemoneh Esreh is the Rosh Hashana text as found in the Machzor. Following the Shemoneh Esreh, Sefarad add LeDavid Mizmor L’Hashem and the chazzan concludes with Kaddish Tiskabbel – we conclude all Kaddish recitals with Oseh hashalom. Some congregations recite kiddush in the synagogue . We conclude with Mekaddesh Yisrael veyom hazikaron, Shehecheyanu, then Aleinu, LeDavid Hashem Ori (Sefarad have said it at Mincha), the respective Kaddish recitals by mourners and Adon Olam [some add or only say Yigdal}.

As we leave the synagogue all greet each other with Le’shana Tova Tikasevu . . .

At home, Kiddush (the text for Rosh Hashana). We wash for the meal. We recite Hamotzi and instead of dipping the challah in salt we dip it in honey (until Shemini Atzeres). We prepare an apple which we dip in honey as well , and recite Borei Pri Ha’etz. We eat from the apple and then recite Yehi Ratzon . . . Shetechaddesh Aleinu Shana Tova U’mesuka. We also have various Simanei Milsa at the seuda – special foods that symbolize good omens – each with its own beracha. These are found in the Machzor.

Monday morning: The chazzan dons a kittel – in some congregations all congregants don a kittel as well. We then recite the usual tefillos in the Machzor, Korbanos, Kaddish D’Rabbanan. Pesukei DeZimra are said slower and with much concentration. At Nishmas, if there are separate chazzanim for Shacharis and Pesukei DeZimra, the second chazzan begins with Hamelech, then Yishtabach, Shir Hama’alos and half Kaddish.

Israel Newspaper Staffs Go On Strike

Tuesday, September 11th, 2012

Employees of Haaretz have gone on an open-ended strike, while Maariv employees are burning tires outside their office building, due to the anticipated firing of nearly 2000 people in Maariv, as well as anticipated staff staff cutbacks at Haaretz.

This comes in addition, according to a report on Galei Tzahal, of staff firings that have already begun in the recent days at Globes, Yediot, and others.

The strike was timed to coincide with a special Directors meeting at Haaretz.

Some of the striking newspaper staff are demanding that the government bail out the newspapers, because of their “important role in safeguarding Israeli democracy.”

In addition, there are new difficulties in the Makor Rishon acquisition of Maariv.  Maariv may be in more debt than previously disclosed, and it’s sales projections are less than were previously estimated placing the deal in a precarious position. Shlomo Ben-Zvi is reportedly working on renegotiating the deal.

FYI, you will still be able to get your news today from JewishPress.com.

Makor Rishon Buys Maariv

Sunday, September 9th, 2012

As JewishPress.com first reported last Thursday, Shlomo Ben-Zvi, the publisher of the national-religious paper Makor Rishon announced the purchase of the struggling Maariv newspaper on Friday. Maariv is the 3rd largest paper in Israel. It was owned by Nochi Dankner and IDB, and had recently announced it would be going completely digital, except for the weekend editions.

The sale was for NIS 85 million shekels.

Ben-Zvi plans to retain only up 15% of the current Maariv staff, mostly editorial personnel.

Makor Rishon does not own a printing press and outsources its printing, and perhaps surprisingly, Ben-Zvi did not purchase Maariv’s printing press. Leaving open the possibility that Yisrael Hayom may still eventually purchase it.

Ben-Zvi lives in Efrat.

Makor Rishon to Buy Maariv?

Thursday, September 6th, 2012

Globes is reporting that Shlomo Ben-Zvi, one of the owners of the religious Israeli newspaper, Makor Rishon, is in advanced talks with Maariv owner Nochi Dankner to buy the Maariv newspaper.

The report said that Ben-Zvi doesn’t plan to buy the debt of the paper, just the assets, including the Maariv brand name and control.

The deal is estimated in the tens of millions of shekels.

Maariv Goes Digital

Sunday, September 2nd, 2012

It’s official. The 64 year old Israeli newspaper Maariv is officially stopping its daily print edition and will go digital only, with a printed edition only on the weekends.


As the Pendulum Swings – Ever Rightward

Wednesday, August 22nd, 2012


I am beginning to wonder whether Modern Orthodoxy (MO) is already a thing of the past. At least in Israel. Although MO schools in America are not exactly the same thing as Dati Leumi (DL) or Religious Zionist (RZ) schools in Israel, they are in many ways similar.

DL schools generally reflect a more modern outlook similar to MO schools in the US. Mamlachti Dati government supported religious schools are part of the overall educational system in Israel with the same educational standards as their secular schools.

Graduates tend to do army service – some going into Hesder programs; then they go into the work force; and blend quite seamlessly into the culture while remaining religious.  By the same token MO Jews in America tend to be religious Zionists as well – many of whom end up making Aliyah.

According to an article in the Times of Israel, RZ schools are about to adopt Tznius standards that mimic those of the most right wing Charedi schools in Israel. From the article:

According to a Maariv report on Monday, six-year-old girls must wear shirts that cover their elbows “even when raising their hands” and skirts that cover their knees “even when sitting.” The little girls must also wear long and loose pants during physical education classes. Girls with long hair must tie it back, while their fathers’ haircuts must abide by the “spirit of the school.” Boys and girls, who are ordinarily learn in gender-segregated classes starting in elementary school, are reportedly now required to remain segregated during recess and after school. Parents applying to have their children enroll in several religious Zionist schools in Israel have reportedly been asked to fill out questionnaires concerning their personal level of religious observance, the level of religious observance in the home, and the presence of a television or Internet connection in the home.

The article goes on to say that this phenomenon is only reflective of a minority of RZ schools. I would add that this is certainly not the case in any Modern Orthodox schools in the US. I don’t think that even most Charedi schools – at least moderate ones – require this standard. Yet. But as has been the case for decades now the move to the right continues unabated.

Why is this happening? I’m not exactly sure. But let us examine the facts as I understand them.

There is a group of Religious Zionist Jews in Israel called Chardalim. These are RZs who retain the overall ideals of Religious Zionism. Which primarily means supporting the State, serving in the army, and settling the land. Otherwise they have adopted most if not all of the strictures of Charedim. Hence the name Chardalim. Which combines the word Charedi with the letters ‘D’ and ‘L’ – the initials of Dati Leumi. Coincidently the word Chardal (singular form of the word Chardalim) means mustard seed, which has nothing to do with their Hashkafos as far as I can tell.

Chardalim feel they must chase down all the Chumros of the right. I tend to believe that the Chardal influence is behind these new rules.  I also expect this trend to continue and to spread. Before you know it, “Chardalism” will become the defining mode of Religious Zionism. Modern Orthdodxy as we know it will become obsolete in Israel.

Religious Zionist parents who do not want to adopt these strictures will be marginalized – ultimately not having any place to send their children for a religious education! I know that is not the case now. But the way things seem to be going – who knows?!

One might argue that becoming “more religious” is a good thing. Why complain about a movement trying to adopt stricter standards of observance?

Fact is there is of course nothing wrong with raising standards of religious observance. As long as it is voluntary. But when schools start making new demands along those lines, they completely ignore individual choice. Being Machmir should be an individual choice and not forced upon anyone. These strictrures have nothing to do with basic Halacha. They have to do with image.

I can’t prove it, but I can’t help believing that much of this “move to the right” is being done for that reason. Serious RZs are tired of being looked down upon by the right (i.e. Charedim) for not being Frum enough. That Charedim look down on DL is a fact. I think it’s because there are many DLs that are comparable to what I have called MO-Lite. Meaning their observance is more peer and lifestyle directed than it is religion directed.

My Machberes

Wednesday, August 8th, 2012

This week’s column written with Rabbi Yaakov Klass.

The Daf Yomi Siyum HaShas

The Torah commands that six events be remembered always. Consequently, some halachic authorities maintain that the biblical verses detailing those commandments be recited daily. They are the remembrance of the Exodus from Egypt (Devarim, Re’eh 16:3); the remembrance of receiving the Torah at Mount Sinai (Devarim, Va’eschanan 4:9-10); the remembrance of Amalek’s attack (Devarim, Ki Seitzei 25:17-19); the remembrance of the golden calf (Devarim, Eikev 9:7); the remembrance of Miriam (Devarim, Ki Seitzei 24:9); and the remembrance of Shabbos (Shemos, Yisro 20:8).

Those who took part last week in the 5772-2012 Siyum Daf Yomi at MetLife Stadium in East Rutherford, New Jersey, will forever remember it as corresponding to receiving the Torah at Mount Sinai.

MetLife has a seating capacity of 82,500, making it the 30th largest stadium in the world and the single largest in the greater metropolitan New York City area. More than 10,000 seats were added by filling the playing field with folding chairs, making for a total of almost 93,000 seats, all of which were sold.

Despite inclement weather, tens of thousands of Jews converged on East Rutherford. The New York City and New Jersey public transit systems were crowded with people traveling to MetLife. Roadways, highways, bridges and tunnels were teeming with vehicles of every description carrying observant Jews to the Siyum. Thousands flew in from cities near and far (from Mexico, California, Toronto, Montreal, Florida, etc.) to take part in the special event.

Awe is the only word that can describe one’s feelings in seeing the huge electronic SIYUM HASHAS New Jersey highway directional signs, indicating the enormity of the event. Traffic stops gave motorists and passengers an opportunity to look around and see so many others heading in the same direction with the same feeling of wonderment. Well before the scheduled opening, large crowds, impervious to the rain, had already gathered to wait for the earliest possible access.

Many brought along their Gemaras. Some had two Gemaras – the final tractate of Shas and the first – to finish and to re-begin. Thousands brought binoculars in order to have a close-up view of the great Torah leaders on hand.

When the doors to the Siyum opened Wednesday afternoon, Av 13 (August 1), everyone underwent a thorough security screening. Once inside, people rushed to acquire HaSiyum, the oversized booklet that was distributed, as well as HaSiyum Jr. for younger participants.

Fully armed with the coffee table-sized HaSiyum journal, the assembled proceeded to their designated seats. Every seat, even the most inexpensive, offered full views by means of multiple huge digital overhead screens. Of course, the more expensive seats were situated closer to the dais and to the venerated rabbis, rosh yeshivas, and chassidishe rebbes. The HaSiyum journal included the final and first pages of the Talmud and the entire closing Hadran formula, (all courtesy of the Mesorah Heritage Foundation of ArtScroll Publications). It also contained Minchah, Maariv, and chapters of Tehillim that were recited.

Right before 7 p.m., the official starting time, an announcement was made advising that due to the weather, traffic, and transit conditions, tens of thousands had not yet arrived and that Minchah was being postponed until 7:15. But right before 7:15 the same announcement was made, this time deferring Minchahto 7:30. As people filed into their seats, open umbrellas were closed and towels were used to mop up soggy seats. Miraculously, the rains greatly diminished at 7:30 and the weather for the rest of the evening was quite pleasant.

* * * * *

Once settled in, the huge crowd davened Minchah, led by Rabbi Yaakov Levovitz. The tefillah was awe-inspiring, leaving everyone wondering how many – if any – times in recent history so many people had prayed together in one group.

The program included a series of inspirational speakers including Rabbi Aryeh Malkiel Kotler, Rosh Yeshiva Beth Medrash Govoha Lakewood, who formally closed the 12th cycle of study; RabbiYissocher Frand, Rosh Yeshiva Ner Yisroel Baltimore, who advised Daf Yomi beginners to have a plan to complete the Daf Yomi study cycle (at the last Siyum Rabbi Frand memorably declared that the study of Daf Yomi is “never too little, never too late, and never enough”); and Rabbi Gedalya Weinberger, chairman of the Daf Yomi Commission, who drew sustained enthusiastic applause in beginning his address proclaiming “Mazel Tov, Mazel Tov, Mazel Tov!

Printed from: http://www.jewishpress.com/sections/community/my-machberes/my-machberes-35/2012/08/08/

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