<br><br><div class="gmail_quote">On Thu, May 29, 2008 at 9:55 PM, Micha Berger <<a href="mailto:micha@aishdas.org" target="_blank">micha@aishdas.org</a>> wrote:<br><blockquote class="gmail_quote" style="border-left: 1px solid rgb(204, 204, 204); margin: 0pt 0pt 0pt 0.8ex; padding-left: 1ex;">
<br>
.RRW:..<br>
: Actaully the Same Zohar that says NOT to wear TEfilin on Hol HaMo'ed says it<br>
<div>: is EIDUS SHEKER al atzmo NOT To wear Tzitzis whilst reicting Shema. If the<br>
: Zohar is normative [I think not aiui but YOU do] then I ask mah nafsach!<br>
<br>
</div>Actually, I do not believe halakhah operates the way you're assuming.<br>
The Zohar is a consideration. It's not a halakhah text, so it isn't<br>
used to define normative, just to choose among options. But if it has<br>
a strong argument, it may motivate stretching my set of of normative<br>
options to choose something a poseiq wouldn't have otherwise.<br>
<br>
Tir'u baTov!<br>
-Micha<br>
<br>
--</blockquote></div><br>OK.<br><ol><li>The Zohar says wearing Tefillin on ChhM is a no-no because it steps on "os"</li><li>The ohar also states iirc that reading Shema w/o Tzitzis is mei'id sheker al atzmo [akin to waht the Talmud says about reading shema w/o Tefillin]<br>
</li></ol>Mah Nafsahch are either of these 2 passages normative? <br>Can we eclectically select ONE lehalachah and ignore the other and be intellectually honest? <br><br>Sephardim obviously feel that BOTH apply.I.e.<br>
<ol><li> Tallis is required of all - even the unmarried and</li><li>Tefilin is a no-no on ChhM</li></ol>
<br>Rema rules that we should:<br><ol><li>Wear Tefilin on ChhM Despite the Zohar</li><li>Wear a Tallis Gadol even if unmarried [Darchei Moshe ho'oruch]<br></li></ol>[NB: both Ba'eir Hetev and MB side with this 2nd Rema] <br>
<br>The common Minhag amongst Yekkes is:<br><ol><li>Wear Tefilllin on ChhM <br></li><li>Wear Tallis when Unmarried. [hmmm, co-incidence?]<br></li></ol>The common Minhag amongst non-yekkes is:<br><ol><li>To stop wearing Tefillin on ChHM despite Rema -[even though most no Hassidic Ashkenzzim wore Tefilin on ChhM until about 50-75 years ago,,,]</li>
<li>For non-married boys to NOT wear a Tallis Gadol</li></ol>Questions to ponder:<br><ol><li>Why are yekkes different than other Ashkenazim?</li><li>Why does Rema in Cracow co-incide with what Yekkes do?</li>
<li>What is the Zohar Quotient in all of the above?</li><li>Are the minhaggim in question supported by Halachic norms or social/societal norms?<br></li></ol>Disclaimer: this is NOT about questioning Minhagim that do NOT conflict with normative Halachah. Rather it is about scrutininizing Minhag IN LIGHT OF Halachah.<br>
<br>IOW - Consider mimetics as an equal partner with text, BOTH should be understood an qualified in light of other factors. <br><br>For example, just because BY states that fish and milk are not permitted together does not make it normative. We analyze this BY and E.g. the Rema in Darchei Moshe posits 'ta'us Soferim. Text is not necesarily the last word. "Davar mitoch davar" perhaps is. <br clear="all">
<br>Similarly just because people DO IT does not make it normative per se. It could be the mimetic equivalent of a ta'us sofer.<br>-- <br>Kol Tuv / Best Regards,<br>RabbiRichWolpoe@Gmail.com<br>see: <a href="http://nishmablog.blogspot.com/" target="_blank">http://nishmablog.blogspot.com/</a>