Jesus' Blood

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No, I haven't converted, I'm still the hard-core Atheist you all know and love.  Though being Atheist I am not immune to the charms of religiously based music such as requiems and most Classical and Baroque pieces that were commissioned by the church or written as an indulgence to help the composer sneak pass the gates of heaven in the end.

Back in the mid 70s Bryan Eno of Roxy Music fame, started the Obscure Music label where he produced records for av ante-guard musicians.  One which caught my ear was an album by composer Gavin Bryares called, "Jesus' Blood Hasn't Failed Me Yet."  Gavin recorded a street tramp singing a short improvised section of the hymn and he made a loop of the recording.  As this loop recording played over the next twenty five minutes Gavin added strings and then fused in an entire orchestra.

Bryars made a new/shorter recording of the piece with Tom Waits (totally unnecessary) in 1990 which this video link below represents.  The 26 minute original version is on You Tube as well.
Jesus' Blood on You Tube

Luculia sp. aff. pinceana

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Happy 2012!

Instead of staying home in summery weather, I went Back East to enjoy the New Years festivities.  When I got home today I was surprised by the amount of growth that had occurred over a five day period.  My peas grew at least a foot and are now in bloom.  The kale expanded. The cabbage unfurled. And the dill is suddenly looking geriatric.

But the nicest surprise from being away was the full bloom of my Luculia.  Summer before last I went to Far Reaches Farm in Port Townsend WA to see what kinds of great rarities they had. They experiment with all sorts of plants there and are always looking to push the boundaries of zone.  Fortunately they had some plants that were not going to be hardy... and what could they do but give this frost free gardener a little gift.  On top of that the plant came from seed that a friend collected.  I have known Josh of Phyto Photo for many years now, and even though he no longer works as a propagator extraordinaire, he does botanize while out in the field taking photos. And a recent trip yielded this beautiful shrub, Luculia.

At the end of my trip to the Pacific Northwest I crammed my plants in my suitcase and lugged them home.  I proceeded to neglect the poor plant for a year and a half until recently when I finally plunked it down along the fence line in a momentary act of kindness.

I'm not certain which Luculia it is, but I believe it to be L. pinceana.  Not only does it have attractive foliage and lovely pale pink flowers, it's also jasmine-ly fragrant and on top of all that, it blooms in the fall and winter seasons.

Guess who's taking cuttings in spring??!!

Mary Lou's tour (come see my garden for yourself)

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Many of you out there in Orange County and Long Beach and elsewhere fondly remember a little nursery called Heard's Country Gardens. Tucked away in an odd quasi industrial area of Westminster sat a nursery that was the brainchild of Mary Lou Heard.  Filled with rare perennials, it captured the hearts of gardeners in the area.

Once when I was 15 or 16 years old I went to Heard's with my grandma to pick out some herbs.  I was visiting from Northern California and loved to see the variety of plants that the nursery had to offer.  There were few people in the nursery that day, and Mary Lou was grooming plants in the 4" area. I said to her "I love this blue eyed grass, it grows on my parents ranch", Mary Lou said something like "I like it too, it's one of my favorites", then I said something to the effect of "it's a tiny iris relative you know" and Mary Lou said plainly "no, it's not".  I then asked Mary Lou if she had a plant encyclopedia where we might check the plant's family. She showed me directly to the book.  I was right. Mary Lou offered me a job on the spot.  I told her the 500 mile commute would be tough and that I'd probably better finish high school.

Later when I was 19, I was living in the area and looking for work. I went and asked for the job she had offered me. She took my number and said she would call me. I heard nothing for two weeks. At this point I called and was asked "how can I help you" to which I replied "I want you to hire me".  She did.  And so began my career in horticulture.  At first I was just a leaf picker and a hose dragging waterer, but every week with the help of Mary Lou and others in the nursery I learned about plants. So many plants. Mary Lou kept such a wide variety around and sometimes there would be a flat of plants in one day and you wouldn't see them again until the next year or ever.  But I learned them all, or at least as best as I could.

I worked for Mary Lou for about 5 years, until she closed the nursery.  After two years of battling colon cancer she had to let the business go.  Later that summer she passed away.

There are countless stories I could tell about Mary Lou, but the thing that I want to share is that she had a pure love of plants and gardening.  That is why she started the garden tour.  Mary Lou always wanted it to be about real people and real gardens. She wanted people to be able to share their love of gardening with each other.

Today the garden tour lives on in her name.  It benefits a women's shelter, a horticultural scholarship and a cancer charity.

After all these years my garden will be on the tour, I think Mary Lou would be proud.  I hope you all can come see my garden this Sunday 10am to 5 pm.

Here is the info:

In case you forget, my name is Dustin

heardsgardentour.com

addresses for the tour

Here are some before and after shots.




Front yard early 2010


Frontyard 2012

Frontyard 2010
Frontyard 2012


Backyard 2010
Backyard 2012

In the category of flowers so large they're silly, relatively speaking of course... Stapelia gigantea

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Hi,

It has been such a long summer.  So much for autumn, the heat waves roll on.  I really do want to blog... Sorry for being away for so long.  And for those of you who asked, yes I will be blogging about my trip to Europe.  :)

Sometimes plants bloom even when you neglect and de facto abuse them.  Put sun plants in shade, shade plants in sun, water the dry plants and dry out the water plants. You might think I don't like plants. And there is much justification in the name of testing and discovery.  This is the case of my Stapelia gigantea. Given to me  a while back from my friends Sue and James of The Folly Bowl, I did have every intention of integrating this succulent into the garden, but the spots in the garden keep shrinking. So there it sat on the side yard in partial shade nearly rotting in moist potting soil... for about a year and a half!  Why did I finally take pity on it and move it to the sun? Pity I guess.

So, seemingly out of spite it bloomed this week. I've been watching the pregnant podlike blooms swelling for quite a while, waiting waiting waiting.  Yesterday it happened the alien was swarmed with flies. Yup, carrion scented, just what you want in the garden. Still, its a keeper.

If you want a cutting, let me know.

Introducing Encelia 'Gimbel's Gold'

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Working in horticulture for years, I am always looking for new varieties either in nurseries or out in nature etc.  Wherever I am I keep an eye for variations in habit and foliage.  Two years ago, while in hiking Griffith Park I noticed a strange stem on an Encelia californica, our beautiful and abundant brittlebush.  I snapped a little yellowy stem off of the plant and crammed it into a plastic water bottle.

Fortunately the cutting struck,  and after several months I took many more cuttings from that new plant.  This spring I planted several in the ground to see how they would perform. Below are some photos that I took this morning.  I think 'Gimbel's Gold' is a winner, what do you think?  I can't wait for the plant to be covered in those yellow daisies!  The only drawback is that the variegation only shows on the new growth.

Definition of Tefilla B'tzibur

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The combination of davening with a small minyanon campus and of people running very tight schedules often times raises the question of how many men need to start the shmoneh esreh together in order to have a tefilla b’tzibur.
At first glance it seems clear from the language of the Rambam[1]that it is enough to have as few as 6 men start shmoneh esreh together for it to be considered a tefilla b’tzibur. The Rambam rules that if there are 6 men who did not yet daven they can add 4 men who already davenedand make a minyan. Interestingly though, some of the poskim understand the Rambam’s ruling differently.

What should we do before our minyan looks like this?

Rav Avraham Danziger in his Chayey Adam[2]writes that for davening to qualify as a tefilla b’tzibur 10 men need to start shmoneh esreh at the same time. The Mishnah Berura[3]seems to follow this ruling as he quotes the Chayey Adam and does not mention another opinion. Rav Moshe Feinstein[4]explains that this ruling does not contradict the abovementioned opinion of Rambam because he is referring to the repetition of shmoneh esreh alone as opposed to the silent amidah which he agrees must be recited by 10 men simultaneously in order for it to be considered a tefilla b’tzibur.
However, we find other poskim who take a different approach. Rav Betzalel Stern[4.1] discusses all of the aforementioned sources and argues that the Chayey Adam, upon which the rulings of the Mishnah Berura and Igrot Moshe are leaning, can be interpreted differently. Rav Stern claims that the Chayey Adam only meant to say that it is not enough for 10 men to davenseparately and then convene only for kaddish and kedusha, but still having 6 men start shmoneh esreh together would be sufficient for a tefilla b’tzibur. According to this, we can interpret the Rambam’s words by their simple sense without having to try and explain his otherwise ambiguous language[5].
It is said in the name of Rav Shlomo Zalman Orbach[6]that if acting stringently in regards to this issue may in turn create a situation where some people won’t end up davening with a minyanat all, it is preferable to rely on the lenient opinions. Therefore I believe that in our minyan on campus we should rely on the ruling that it is enough to start shmoneh esreh with 6 men if it seems that otherwise the minyanmay fall apart before the end of davening.

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[1]Hilchot Tefilla 8:4. ואפילו היו מקצתן שכבר התפללו ויצאו ידי חובתן משלימין להם לעשרה והוא שיהיו רוב העשרה שלא התפללו[2]19:1.ועיקר התפלה בצבור הוא תפלת י"ח, דהיינו שיתפללו עשרה אנשים שהם גדולים ביחד, ולא כמו שחושבין ההמון שעיקר להתפלל בעשרה הוא רק משום לשמוע קדיש וקדושה וברכו, ולכן אינם מקפידים להתפלל ביחד רק שיהיה י' בבית הכנסת, והוא טעות גדול[3] On Shulchan Aruch 90 subparagraph 28[4]Igrot Moshe OC 1:28. See also responsa 29 and 30. [4.1] B'tzel Hachochmah 4:135[5]See Igrot Moshe ibid. who himself is aware of the problematic explanation he is offering to Rambam’s ruling. He ends responsum 28 with the abbreviation צ''ע meaning “this matter calls for further exploration”.[6]Halichot Shlomo 5:8

Communal Mishlo'ach Manot

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*Many thanks to Rav Binyamin Marwick for helping me find the sources mentioned in this article

Purim offers some great opportunities to reach out and touch another person's soul. One of those opportunities is the mitzvah of mishlo'ach manot. The basic mitzvah constitutes giving two portions of ready-made food to one person[1].
On campus we have organized a communal mishlo'ach manot in which you pay per person to whom you would like to give, but people receive only one package marked with the names of those who have chosen to give to them[2]. This way we can spend more money on charity than on candy bars[3]! As a matter of fact, independent of the issue of fulfilling mishlo'ach manotin this fashion, I have taken upon myself to make sure all participants will be at least fulfilling the mitzvah of matanot l'evyonim by way of distributing the charity money on Purim. The main question to answer is as follows:
Is one fulfilling the mitzvah of mishlo'ach manot by participating in such a project?
I was surprised when I did not find ancient sources that address this topic. I was expecting to find discussions regarding a group mishlo'ach manot because in times of poverty it would make sense for people to get together and perform this mitzvah. Nevertheless, it is clear to some contemporary scholars, such as Rav Shlomo Zalman Orbach[4]and Rav Ovadia Yossef[5], that partners can send mishlo'ach manot together.  The question is whether or not there are special requirements regarding this form of fulfilling the mitzvah.

How should it be done?

Rav Shlomo Zalman Orbach[6]is of the opinion that there must be at least two portions of food in the package that can be attributed to each of the participants. Therefore, according to him if there are 20 people who have paid to give a certain person, we would need 40 portions in that package and that is not practical. Thus according to him many of the students would not be fulfilling the mitzvah.
On the other hand, Rav Ovadia Yossef[7]discusses a situation in which many students got together and sent mishlo'ach manot to their rabbi. Rav Yossef rules that each of the participants has fulfilled the mitzvah of mishlo'ach manot even if they paid only a small sum because they have filled their leader with joy and that is the essence of the mitzvah. Therefore according to him participants it the communal mishlo'ach manot will be fulfilling the mitzvah(assuming the recipient will become joyful.)
If students would like to rely on Rav Ovadia Yossef, they have very broad shoulders to lean upon. Yet I believe that as this issue is disputed and not elaborately discussed, it would be preferable to take at least two portions of the mishlo'ach manot upon reception and give it to someone else in the community. This is a simple action to carry out and which will remove all doubt as to the validity of a communal mishlo'ach manot as well as possibly add some more friendship and joy to our community.

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[1] Shulchan Aruch OC 695:4[2] Click herefor more information. [3] See Rambam Hilchot Megilla V'Chanuka 2:17[4] As quoted in Halichot Shlomo, Mitzvat Hapurim p. 337. To view click here.[5]  Chazon Ovadia, Purim p. 137[6] Ibid. [7] Ibid.

Calculating the Value of 5 Sela'im

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The Torah tells us that in order to redeem a firstborn we must use 5 Shaekalim(Numbers 18:16) which are called Sela'im in Talmudic terms. This has been calculated to be 96 grams of pure silver. The custom is to round it up to 100 grams to avoid any mistake in calculation.
Currently, the value of pure silver is measured in troy ounces. 100 grams are equal to 3.21507 troy ounces. One can find out the updated value of pure silver at the NY Times business section under commodities (look for 'metals'):
http://markets.on.nytimes.com/research/markets/commodities/commodities.asp

What do you do when you don't have these?

Thus, in order to figure out the sum of money needed for a pidyon ha'ben one must multiply the value of a troy ounce by the above mentioned figure. This calculation should be done on the day of the pidyon as the value of silver may change daily.
Exaple of the calculation on 4/4/12:
Value of silver – 3,325 cents per troy ounce.
3,325*3.21507= 10,690.1077 cents. Therefor the value of 100 grams of silver is 106.9$
There is a difference of opinion whether or not the redemption may be done with modern currency or do we have to use an object which is worth 5 sela'im. I consulted with my teacher Rav Yossef Zvi Rimon and he is of the opinion that cash can be used for the pidyon. The reason for this is that modern currency can be used everywhere and therefor it has an objective value just as any other object does.  

What's With The Doves?

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What is with the doves this year?  The only time I normally ever see them is when the cascara berries are ripe and they can be seen bouncing from one branch to the next.  Each time they land on a branch the branch will sink down a couple feet and spring back when they move on to another branch.

However this year they have been a constant outdoor companion.  They coo all day and well into the evening.  I've only seen them in flight a couple of times, but I always know they are near.  It's nearly as annoying as hearing a dog barking all day, but not quite as annoying as our former rooster, Blue.

I recall my first experience with doves in Oregon when I first moved here.  I had a bird feeder just outside my bedroom window.  At that time I was new to feeding birds and I was trying to find the best seed or blend of seeds to attract the largest variety of birds.  This one time in particular I purchased a bag of millet and I filled the feeder that same evening.  The next morning I was awoken by some sort of squabble at the feeder.  My feeder was covered in doves and the electrical service line that ran outside my window was the host of probably 30 doves waiting to get their turn.

I realized the millet had to go.  I didn't want to have one of those houses that was home to a flock of doves.  I've seen houses where pigeons hung out on the roof and soiled the shingles like an statue in the park.

I replaced the millet with black oil sunflower seed and never had a dove on the feeder again.  I suspect one of the neighbors hasn't learned this lesson yet.

Jesus' Blood

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No, I haven't converted, I'm still the hard-core Atheist you all know and love.  Though being Atheist I am not immune to the charms of religiously based music such as requiems and most Classical and Baroque pieces that were commissioned by the church or written as an indulgence to help the composer sneak pass the gates of heaven in the end.

Back in the mid 70s Bryan Eno of Roxy Music fame, started the Obscure Music label where he produced records for av ante-guard musicians.  One which caught my ear was an album by composer Gavin Bryares called, "Jesus' Blood Hasn't Failed Me Yet."  Gavin recorded a street tramp singing a short improvised section of the hymn and he made a loop of the recording.  As this loop recording played over the next twenty five minutes Gavin added strings and then fused in an entire orchestra.

Bryars made a new/shorter recording of the piece with Tom Waits (totally unnecessary) in 1990 which this video link below represents.  The 26 minute original version is on You Tube as well.
Jesus' Blood on You Tube

Doctor's Appointment on Shabbat

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A student told me that he wasn't feeling well to the point where he feels he might have fever. The only time he could make a doctor's appointment for was Shabbat, and the next opportunity would be only on Monday. Is it permissible to go to the doctor on Shabbat (assuming the doctor is a  non-Jew, as the majority of doctors are non-Jews)?

It is a common misconception that it is permissible for a non-Jew to preform any type of action on behalf of a Jew on Shabbat. But the Talmudic scholar Rav Ashi (Babylonian Talmud, Shabbat 150A) assumes that it is forbidden to ask a non-Jew to do a melacha (an action which is prohibited on Shabbat) from which a Jew will benefit. Some commentators (such as Rashi and Meiri) explain that this assumption is based upon the Mishna (Shabbat 16:6) which simply states that one may not ask a non-Jew to put out a candle on Shabbat.

O.K. on Shabbat?

The Rambam (Hilchot Shabbat 6:1) interprets this prohibition to be a rabbinic decree. According to him, the reason this prohibition was established is that the sages were concerned that a person might be influenced to himself perform forbidden actions. The way I understand this reasoning is that if there were no prohibition, one would be able to spend the whole Shabbat along with his servant constantly doing melacha on his behalf. The atmosphere which is created through this process may cause one to to himself perform melacha.

 Rav Ulah the son of Ilai and Rav Hamnunah (Babylonian Talmud, Shabbat 129 A) teach that it is permissible to ask a non-Jew to preform any type of melacha on Shabbat on behalf of one who is sick. The Ran (Shabbat, chapter 14) adds that only one who is so ill that he must stay in bed is defined as sick. But the Magid Mishneh (Maimonides, Shabbat 2:10) writes that the actual definition of sickness is when ones whole body is affected by the sickness, even if he is not forced to stay in bed.

Rav Moshe Iserlish, the Ramah (Shulchan Aruch OC 328:17), rules in accordance with the Magid Mishneh and therefore it is permissible to go to a doctor's appointment on Shabbat when one is not feeling well to the point where he thinks he might have fever (even without actually checking it, as I believe this case qualifies as a sickness that affects the whole body).

It turned out that this student had a sinus infection and was given antibiotics immediately. I believe that this really proves how important it was to get medical care ASAP and that assuming a more stringent approach would not have been correct.

May we all stay in good health, please God, but keep in mind the halachic options we can take advantage of if needed.

Using Another's Tefillin

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Some Hopkins students keep their tefillin in our beit midrash which is great because it means that they feel at home. May one who finds himself one day stranded without tefillin use one of those pairs?


The Mishna[1]presents a difference of opinions between Rabbi Yehuda and the sages regarding the responsibility for the breaking of a flask during an oil purchase[2]. The Talmud[3] understands that their argument is stemming from a much broader issue: is one who uses an object without the owner's knowledge considered a robber[4] [5].
Maimonides[6], the Shulchan Aruch[7] and all major codifiers rule in accordance with the sages' opinion, i.e. one who borrows an object without the owner's knowledge is a robber. The Talmud[8] seems to suggests that if a person barrows an object in order to fulfill a mitzvah the borrower would not be considered a robber. The reason for this would be that we can argue that the owner would be pleased that his property be used for such purposes. The Talmud rejects this possibility in conclusion and rules against it. Thus it seems to be clear that it is forbidden to use someone else’s tefillin without permission.

When can you use it?

Surprisingly, this issue is a little more complex. Rabbeinu Yossef Chaviva, the 14^th century scholar, writes in his Nimukei Yossef[9], that one may use a talit[10] that is found in a place where people usually leave their talitot. His reasoning is that a talit is an object that is not harmed by a single use. The rationale of this ruling is that when the object won't be damaged we can accept the Talmud's above-mentioned suggested understanding, i.e. when speaking of a tool that is used for a mitzvah we may assume that the owner would not object to it being used[11].
13^th century Rabbeinu Peretz ben Rabbi Eliyahu[12] adds to this and says that if the talit is folded one may not use it as this indicates that the owner is extremely conscious of adequately maintaining his possessions. However, another 13^th century scholar, Rabbeinu Mordechai ben Rabbi Hillel[13], suggests an alternative ruling in a situation that the talit is folded: if the user will fold it back so that it is exactly as it was he is permitted to use the talit. It is important to mention that Rabbeinu Mordechai himself says that he is not certain that we can rule this way.
The fundamental rules that we can extract from these sources are as follows:
1. Generally speaking, one may not use someone else's objects without permission even with the intention of returning the object fully unharmed.2. When dealing with an object with which one performs mitzvot, if there is no harm whatsoever done to the object one may use it.3. If there is an indication that the owner is very strict about usage of his property, one may not use his possessions even for a mitzvah.
Rabbeinu Asher ben Yechiel[14] writes that the custom is to use another's talit and that if it was found folded it should be returned the same way, and the Shulchan Aruch[15] rules in accordance with this custom[16].The Rama (ibid.) adds that this is the case with tefillin as well, but not with books as they may be harmed by use.
On the other hand, both Rav Yechiel Michel Epstein[17] and Rav Yossef Chayim of Baghdad[18] write that in their time most people would not be pleased to know that someone used their talitot. Rav Yossef Chayim adds that the same is correct for tefillin and that he himself does not appreciate others using his tefillin.
Moreover, Rav Eliezer Waldenberg[19] says that even when borrowing tefillin directly from their owner one must be sure that the owner agreed to let him use the tefillin wholeheartedly, as sometimes people are disgusted by the thought of sweat being transferred from one person to the other via tefillin use[20]. This is to be done by listening intently to the owner's response and using intuition and common sense to assess whether or not the response was sincere. Now, how is one to do this if he is borrowing without the owner's knowledge?
Rav Waldenberg acknowledges that the Shulchan Aruch ruled that one may use another's tefillin, but he claims that this was relevant in the past when tefillin were much cheaper and therefore people weren't so strict about their use. Today when tefillin are so expensive people have greater reservations about other people using them.
I'd like to add two points that I believe have become an issue in today's world:
1. The method for creating tefillin in modern times involves innovative technologies, which enable a preciseness of shape that is truly remarkable and has never been reached in the past. Some people are more aware than others as far as caring for their tefillin and making sure the corners are unharmed. Thus we can possibly claim that it is forbidden to use someone else's tefillin as they may belong to someone who takes extra care for the shape of their tefillin.
2. Bathing is done much more frequently today than in the past. Many people in the western world shower first thing in the morning. If one puts tefillin on wet hair there is a chance that the shape will be ruined and even that water will erase the parshiyot. Some people are more aware than others of the importance of keeping one’s hair dry while using tefillin.
In my opinion, all the scholars that I have quoted agree that it has to be clear to the person who wants to use the tefillin that the owner would agree to it. To my understanding, their differences of opinions are rooted in their interpretation of different realities and situations. As I have shown, because there may be different reasons that someone would not agree to unattended use of his tefillin, it is very important that one who wants to use another's tefillin must take all of these issues into consideration.
I personally believe that each community should make its own rules regarding this issue so that members of the community know the full consequences of leaving their property in the public domain. I very much hope that we too will set these rules clearly and efficiently in our Hopkins community.

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[1] Bava Batra 5:9[2] In ancient times, one who bought oil or perfume would bring his own utensils to the seller.[3] Bava Batra 88a[4] It is interesting to note that the Talmud uses the phrase ''gazlan" meaning robber as opposed to the phrase "ganav" meaning thief.[5] The Talmud explains the circumstances in the Mishnah to be such that a small child brought the flask to the seller and he, the seller, used the flask for his own personal benefit. In this case the owner of the flask is absent when the seller borrows it, and the child cannot be considered the owner's shaliach.[6] Hilchot Gzeila V'aveida 3:15[7] CM 359:5[8] Bava Metzia 29b[9] Halachot Ketanot [Menachot] Hilchot Tzitzit p. 12a[10] Prayer shawl[11] The object discussed in the Talmud is a sefer Torah which wears out with use as in those days it was used for studying which can be extremely extensive and intensive.[12] Sefer Mitzvot Katan 31 footnote 20[13] Halachot Ketanot [Menachot] Perek Ha’t’chelet 550[14] Chullin 8:26[15] OC 14:4[16] In regards to a talit[17] Aruch Hashulchan OC 14:11[18] Ben Ish Chai, Year a, Lech-Lecha 6[19] Tzitz Eliezer 12:7[20] But may still possibly allow it because they would be embarrassed to say no.

Definition of Tefilla B'tzibur

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The combination of davening with a small minyanon campus and of people running very tight schedules often times raises the question of how many men need to start the shmoneh esreh together in order to have a tefilla b’tzibur.
At first glance it seems clear from the language of the Rambam[1]that it is enough to have as few as 6 men start shmoneh esreh together for it to be considered a tefilla b’tzibur. The Rambam rules that if there are 6 men who did not yet daven they can add 4 men who already davenedand make a minyan. Interestingly though, some of the poskim understand the Rambam’s ruling differently.

What should we do before our minyan looks like this?

Rav Avraham Danziger in his Chayey Adam[2]writes that for davening to qualify as a tefilla b’tzibur 10 men need to start shmoneh esreh at the same time. The Mishnah Berura[3]seems to follow this ruling as he quotes the Chayey Adam and does not mention another opinion. Rav Moshe Feinstein[4]explains that this ruling does not contradict the abovementioned opinion of Rambam because he is referring to the repetition of shmoneh esreh alone as opposed to the silent amidah which he agrees must be recited by 10 men simultaneously in order for it to be considered a tefilla b’tzibur.
However, we find other poskim who take a different approach. Rav Betzalel Stern[4.1] discusses all of the aforementioned sources and argues that the Chayey Adam, upon which the rulings of the Mishnah Berura and Igrot Moshe are leaning, can be interpreted differently. Rav Stern claims that the Chayey Adam only meant to say that it is not enough for 10 men to davenseparately and then convene only for kaddish and kedusha, but still having 6 men start shmoneh esreh together would be sufficient for a tefilla b’tzibur. According to this, we can interpret the Rambam’s words by their simple sense without having to try and explain his otherwise ambiguous language[5].
It is said in the name of Rav Shlomo Zalman Orbach[6]that if acting stringently in regards to this issue may in turn create a situation where some people won’t end up davening with a minyanat all, it is preferable to rely on the lenient opinions. Therefore I believe that in our minyan on campus we should rely on the ruling that it is enough to start shmoneh esreh with 6 men if it seems that otherwise the minyanmay fall apart before the end of davening.

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[1]Hilchot Tefilla 8:4. ואפילו היו מקצתן שכבר התפללו ויצאו ידי חובתן משלימין להם לעשרה והוא שיהיו רוב העשרה שלא התפללו[2]19:1.ועיקר התפלה בצבור הוא תפלת י"ח, דהיינו שיתפללו עשרה אנשים שהם גדולים ביחד, ולא כמו שחושבין ההמון שעיקר להתפלל בעשרה הוא רק משום לשמוע קדיש וקדושה וברכו, ולכן אינם מקפידים להתפלל ביחד רק שיהיה י' בבית הכנסת, והוא טעות גדול[3] On Shulchan Aruch 90 subparagraph 28[4]Igrot Moshe OC 1:28. See also responsa 29 and 30. [4.1] B'tzel Hachochmah 4:135[5]See Igrot Moshe ibid. who himself is aware of the problematic explanation he is offering to Rambam’s ruling. He ends responsum 28 with the abbreviation צ''ע meaning “this matter calls for further exploration”.[6]Halichot Shlomo 5:8

Communal Mishlo'ach Manot

To contact us Click HERE
*Many thanks to Rav Binyamin Marwick for helping me find the sources mentioned in this article

Purim offers some great opportunities to reach out and touch another person's soul. One of those opportunities is the mitzvah of mishlo'ach manot. The basic mitzvah constitutes giving two portions of ready-made food to one person[1].
On campus we have organized a communal mishlo'ach manot in which you pay per person to whom you would like to give, but people receive only one package marked with the names of those who have chosen to give to them[2]. This way we can spend more money on charity than on candy bars[3]! As a matter of fact, independent of the issue of fulfilling mishlo'ach manotin this fashion, I have taken upon myself to make sure all participants will be at least fulfilling the mitzvah of matanot l'evyonim by way of distributing the charity money on Purim. The main question to answer is as follows:
Is one fulfilling the mitzvah of mishlo'ach manot by participating in such a project?
I was surprised when I did not find ancient sources that address this topic. I was expecting to find discussions regarding a group mishlo'ach manot because in times of poverty it would make sense for people to get together and perform this mitzvah. Nevertheless, it is clear to some contemporary scholars, such as Rav Shlomo Zalman Orbach[4]and Rav Ovadia Yossef[5], that partners can send mishlo'ach manot together.  The question is whether or not there are special requirements regarding this form of fulfilling the mitzvah.

How should it be done?

Rav Shlomo Zalman Orbach[6]is of the opinion that there must be at least two portions of food in the package that can be attributed to each of the participants. Therefore, according to him if there are 20 people who have paid to give a certain person, we would need 40 portions in that package and that is not practical. Thus according to him many of the students would not be fulfilling the mitzvah.
On the other hand, Rav Ovadia Yossef[7]discusses a situation in which many students got together and sent mishlo'ach manot to their rabbi. Rav Yossef rules that each of the participants has fulfilled the mitzvah of mishlo'ach manot even if they paid only a small sum because they have filled their leader with joy and that is the essence of the mitzvah. Therefore according to him participants it the communal mishlo'ach manot will be fulfilling the mitzvah(assuming the recipient will become joyful.)
If students would like to rely on Rav Ovadia Yossef, they have very broad shoulders to lean upon. Yet I believe that as this issue is disputed and not elaborately discussed, it would be preferable to take at least two portions of the mishlo'ach manot upon reception and give it to someone else in the community. This is a simple action to carry out and which will remove all doubt as to the validity of a communal mishlo'ach manot as well as possibly add some more friendship and joy to our community.

---

[1] Shulchan Aruch OC 695:4[2] Click herefor more information. [3] See Rambam Hilchot Megilla V'Chanuka 2:17[4] As quoted in Halichot Shlomo, Mitzvat Hapurim p. 337. To view click here.[5]  Chazon Ovadia, Purim p. 137[6] Ibid. [7] Ibid.

Calculating the Value of 5 Sela'im

To contact us Click HERE

The Torah tells us that in order to redeem a firstborn we must use 5 Shaekalim(Numbers 18:16) which are called Sela'im in Talmudic terms. This has been calculated to be 96 grams of pure silver. The custom is to round it up to 100 grams to avoid any mistake in calculation.
Currently, the value of pure silver is measured in troy ounces. 100 grams are equal to 3.21507 troy ounces. One can find out the updated value of pure silver at the NY Times business section under commodities (look for 'metals'):
http://markets.on.nytimes.com/research/markets/commodities/commodities.asp

What do you do when you don't have these?

Thus, in order to figure out the sum of money needed for a pidyon ha'ben one must multiply the value of a troy ounce by the above mentioned figure. This calculation should be done on the day of the pidyon as the value of silver may change daily.
Exaple of the calculation on 4/4/12:
Value of silver – 3,325 cents per troy ounce.
3,325*3.21507= 10,690.1077 cents. Therefor the value of 100 grams of silver is 106.9$
There is a difference of opinion whether or not the redemption may be done with modern currency or do we have to use an object which is worth 5 sela'im. I consulted with my teacher Rav Yossef Zvi Rimon and he is of the opinion that cash can be used for the pidyon. The reason for this is that modern currency can be used everywhere and therefor it has an objective value just as any other object does.  

Definition of Tefilla B'tzibur

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The combination of davening with a small minyanon campus and of people running very tight schedules often times raises the question of how many men need to start the shmoneh esreh together in order to have a tefilla b’tzibur.
At first glance it seems clear from the language of the Rambam[1]that it is enough to have as few as 6 men start shmoneh esreh together for it to be considered a tefilla b’tzibur. The Rambam rules that if there are 6 men who did not yet daven they can add 4 men who already davenedand make a minyan. Interestingly though, some of the poskim understand the Rambam’s ruling differently.

What should we do before our minyan looks like this?

Rav Avraham Danziger in his Chayey Adam[2]writes that for davening to qualify as a tefilla b’tzibur 10 men need to start shmoneh esreh at the same time. The Mishnah Berura[3]seems to follow this ruling as he quotes the Chayey Adam and does not mention another opinion. Rav Moshe Feinstein[4]explains that this ruling does not contradict the abovementioned opinion of Rambam because he is referring to the repetition of shmoneh esreh alone as opposed to the silent amidah which he agrees must be recited by 10 men simultaneously in order for it to be considered a tefilla b’tzibur.
However, we find other poskim who take a different approach. Rav Betzalel Stern[4.1] discusses all of the aforementioned sources and argues that the Chayey Adam, upon which the rulings of the Mishnah Berura and Igrot Moshe are leaning, can be interpreted differently. Rav Stern claims that the Chayey Adam only meant to say that it is not enough for 10 men to davenseparately and then convene only for kaddish and kedusha, but still having 6 men start shmoneh esreh together would be sufficient for a tefilla b’tzibur. According to this, we can interpret the Rambam’s words by their simple sense without having to try and explain his otherwise ambiguous language[5].
It is said in the name of Rav Shlomo Zalman Orbach[6]that if acting stringently in regards to this issue may in turn create a situation where some people won’t end up davening with a minyanat all, it is preferable to rely on the lenient opinions. Therefore I believe that in our minyan on campus we should rely on the ruling that it is enough to start shmoneh esreh with 6 men if it seems that otherwise the minyanmay fall apart before the end of davening.

---

[1]Hilchot Tefilla 8:4. ואפילו היו מקצתן שכבר התפללו ויצאו ידי חובתן משלימין להם לעשרה והוא שיהיו רוב העשרה שלא התפללו[2]19:1.ועיקר התפלה בצבור הוא תפלת י"ח, דהיינו שיתפללו עשרה אנשים שהם גדולים ביחד, ולא כמו שחושבין ההמון שעיקר להתפלל בעשרה הוא רק משום לשמוע קדיש וקדושה וברכו, ולכן אינם מקפידים להתפלל ביחד רק שיהיה י' בבית הכנסת, והוא טעות גדול[3] On Shulchan Aruch 90 subparagraph 28[4]Igrot Moshe OC 1:28. See also responsa 29 and 30. [4.1] B'tzel Hachochmah 4:135[5]See Igrot Moshe ibid. who himself is aware of the problematic explanation he is offering to Rambam’s ruling. He ends responsum 28 with the abbreviation צ''ע meaning “this matter calls for further exploration”.[6]Halichot Shlomo 5:8

Communal Mishlo'ach Manot

To contact us Click HERE
*Many thanks to Rav Binyamin Marwick for helping me find the sources mentioned in this article

Purim offers some great opportunities to reach out and touch another person's soul. One of those opportunities is the mitzvah of mishlo'ach manot. The basic mitzvah constitutes giving two portions of ready-made food to one person[1].
On campus we have organized a communal mishlo'ach manot in which you pay per person to whom you would like to give, but people receive only one package marked with the names of those who have chosen to give to them[2]. This way we can spend more money on charity than on candy bars[3]! As a matter of fact, independent of the issue of fulfilling mishlo'ach manotin this fashion, I have taken upon myself to make sure all participants will be at least fulfilling the mitzvah of matanot l'evyonim by way of distributing the charity money on Purim. The main question to answer is as follows:
Is one fulfilling the mitzvah of mishlo'ach manot by participating in such a project?
I was surprised when I did not find ancient sources that address this topic. I was expecting to find discussions regarding a group mishlo'ach manot because in times of poverty it would make sense for people to get together and perform this mitzvah. Nevertheless, it is clear to some contemporary scholars, such as Rav Shlomo Zalman Orbach[4]and Rav Ovadia Yossef[5], that partners can send mishlo'ach manot together.  The question is whether or not there are special requirements regarding this form of fulfilling the mitzvah.

How should it be done?

Rav Shlomo Zalman Orbach[6]is of the opinion that there must be at least two portions of food in the package that can be attributed to each of the participants. Therefore, according to him if there are 20 people who have paid to give a certain person, we would need 40 portions in that package and that is not practical. Thus according to him many of the students would not be fulfilling the mitzvah.
On the other hand, Rav Ovadia Yossef[7]discusses a situation in which many students got together and sent mishlo'ach manot to their rabbi. Rav Yossef rules that each of the participants has fulfilled the mitzvah of mishlo'ach manot even if they paid only a small sum because they have filled their leader with joy and that is the essence of the mitzvah. Therefore according to him participants it the communal mishlo'ach manot will be fulfilling the mitzvah(assuming the recipient will become joyful.)
If students would like to rely on Rav Ovadia Yossef, they have very broad shoulders to lean upon. Yet I believe that as this issue is disputed and not elaborately discussed, it would be preferable to take at least two portions of the mishlo'ach manot upon reception and give it to someone else in the community. This is a simple action to carry out and which will remove all doubt as to the validity of a communal mishlo'ach manot as well as possibly add some more friendship and joy to our community.

---

[1] Shulchan Aruch OC 695:4[2] Click herefor more information. [3] See Rambam Hilchot Megilla V'Chanuka 2:17[4] As quoted in Halichot Shlomo, Mitzvat Hapurim p. 337. To view click here.[5]  Chazon Ovadia, Purim p. 137[6] Ibid. [7] Ibid.

Calculating the Value of 5 Sela'im

To contact us Click HERE

The Torah tells us that in order to redeem a firstborn we must use 5 Shaekalim(Numbers 18:16) which are called Sela'im in Talmudic terms. This has been calculated to be 96 grams of pure silver. The custom is to round it up to 100 grams to avoid any mistake in calculation.
Currently, the value of pure silver is measured in troy ounces. 100 grams are equal to 3.21507 troy ounces. One can find out the updated value of pure silver at the NY Times business section under commodities (look for 'metals'):
http://markets.on.nytimes.com/research/markets/commodities/commodities.asp

What do you do when you don't have these?

Thus, in order to figure out the sum of money needed for a pidyon ha'ben one must multiply the value of a troy ounce by the above mentioned figure. This calculation should be done on the day of the pidyon as the value of silver may change daily.
Exaple of the calculation on 4/4/12:
Value of silver – 3,325 cents per troy ounce.
3,325*3.21507= 10,690.1077 cents. Therefor the value of 100 grams of silver is 106.9$
There is a difference of opinion whether or not the redemption may be done with modern currency or do we have to use an object which is worth 5 sela'im. I consulted with my teacher Rav Yossef Zvi Rimon and he is of the opinion that cash can be used for the pidyon. The reason for this is that modern currency can be used everywhere and therefor it has an objective value just as any other object does.