YeshivaThe torah world Gateway
Beit Midrash
- Sections
- Chemdat Yamim
- Bemare Habazak - Rabbis Questions
- Torah Portion and Tanach
- The Four Parshiyot
- Zachor
Answer: Let us start with those Ashkenazim who want to fulfill the mitzva according to as many havarot as possible. Is there some logic to do this for Zachor and not for any other lainings and mitzvot? Among lainings, this is the (almost?) only one with a Torah-level obligation, which may warrant more strictness (see Yabia Omer, VI, Orach Chayim 11).
It may be different from the common Torah-level mitzvot involving speech. Most of them may be recited in any language, including Birkat Hamazon, Kri’at Shema, and tefilla (Sota 32a). Reciting a text in lashon hakodesh (halachically recognized Hebrew) with a different, recognized pronunciation is no worse than doing so in a different language (Teshuvot V’hanhagot I:154). In contrast, there seems to be an open question whether kri’at haTorah (see Berachot 13a), and especially Parashat Zachor (see Tosafot ad loc.), may be done in any language or only in lashon hakodesh. Thus, perhaps we have to be more careful about pronunciation in Parashat Zachor than Kri’at Shema for example.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
397 - Kaddish after An’im Zemirot
398 - Parashat Zachor with Different Pronunciations
399 - Drinking during Davening
Load More
Rav Moshe Feinstein (Igrot Moshe, OC III,5) brings a strong proof that there is fundamental flexibility regarding havarot for mitzvot. The recitations that are part of chalitza must be recited in lashon hakodesh (Sota 32a). If the "wrong" havara is not a valid recitation, then if a woman did chalitza, with, for example, a Polish pronunciation, then a man from another eida would not be allowed to marry her. We should then be required to train women to do chalitza in many havarot to secure her future. Since this idea is not found in the poskim or practiced, we must count all havarot as lashon hakodesh.
The logic is that if this is the way people pronounce the words, it is considered a legitimate expression of the language. It is similar to the halacha (Megilla 24b) that one may not appoint a chazan who does not distinguish between the letters aleph and ayin (like almost all Ashkenazim), but it is permitted for the whole community to pronounce it that way (Mishna Berura 53:37). The approach that one is yotzei with a havara unlike one’s own is accepted by the great majority of poskim (see Yechaveh Da’at VI:19: Igrot Moshe ibid.; Moadim U’zmanim VI:97; Halichot Shlomo, Moadim I, 18:1; Yashiv Moshe [in the name of Rav Elyashiv] p. 11).
Actually, many of these poskim recommend, as a chumra, to try to hear Parashat Zachor in one’s own havara. What they suggest, though, is to go to a shul of one’s eida, to make a separate Sephardi minyan in an Ashkenazi yeshiva for Zachor, and to make sure the ba’al korei conforms to the shul’s minhag. We do not find in writing a major posek suggesting doing multiple readings in the same minyan. Several (Teshuvot V’hanhagot ibid.; Halichot Shlomo ibid.; Aseh Lecha Rav VI:22) mention hearing of such a new practice and consider it strange. They reject it as being disrespectful to the tzibbur, to the rest of our lainings, and/or to past generations who did not do such things. I would not criticize a minyan that decides to do so anyway (some fine places do), and there are circumstances in which there is a stronger argument (e.g., there is no minyan in the area of other eidot), but it is wrong to criticize the normal minhag for not adopting this innovation.
Rabbis in Midrash
Lessons
fast navigation
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
