Kaddish Wars


shul-daveningBy Rabbi Yair Hoffman

The events you are about to read are real. The names have been changed to protect the shidduchim prospects of the two daughters of the perpetrator of what you are about to read.

Recently, a Sephardic Jew was davening in an Ashkenazic Shul. The Sefardic Jew recited the Sephardic version of Kaddish, not the Ashkenazic version.

The Sephardic version of Kaddish has some minor differences as well as two major differences: the first major difference are the extra words, V’yatzmach Purkanei vikareiv meshichei.

The second major difference are the additional words at the Yehei Shlama Rabbah section, “Chaim v’savah viyeshuah venechama, v’shayzavah, urefuah, ugeulah, uslicha v’chaparah, verevach, v’hatzalah, lanu ulechol amo Yisrael.”

One of the Ashkenazim members of the Shul (the one with the two daughters) went over to him and said, “I don’t think it’s the right thing to do, to recite a different version of Kaddish than the official nusach of the Shul.” The Sephardi responded, “Yes, the Rabbi also told me that..”

The Ashkenazi Jew was taken aback that the person had nonetheless continued to recite the Kaddish in the Sephardic Nusach. The next time that the Sephardic gentleman said the Kaddish, when he got to Yehai Shlama, the Ashkenazi recited aloud the similar words found in Megilas Esther, “Revach v’hatzalah yaamod layehudim mimakom acher.”

The Sephardic Jew was rather insulted. The Ashkenazic Jew felt justified in his behavior and wanted to prove to the Sephardic Jew that all Poskim, both Ashkenaz and Sephardic, do not allow a person to publically differ from the accepted Nusach of the Shul. He suggested to this author, that the topic might very well be a good halachic column for the Five Towns Jewish Times.

Unfortunately, for the Ashkenazi, he is not quite right. Although Rav Moshe Feinstein zt”l does write plainly (in the Igros Moshe OC III #89) that it is indeed forbidden for the Sephardi to recite his own Nusach of Davening when it is public – Sephardic Poskim disagree and rule that he can recite the Sephardic version of Kaddish.

Rav Ben Tzion Abba Shaul zt”l (Orh L’Tzion Vol. III 5:11) rules that a Sephardi does not have to follow the custom of the Ashkenazi Shul and states that he should say VaYatzmach Purkanei etc. He does, however, recommend that the longer version of Yehei Shlamah should be omitted.

What is the rationale of Rav Abba Shaul?

The issue revolves around a debate concerning the understanding of the verse called, “Lo Sisgodedu.” The Rambam (Hilchos Avodas Kochavim 12:14) writes that this verse, which the sages darshen to mean, “Lo saasu Agudos Agudos, Do not make groups and groups..” refers only to a Bais Din – not to have two Batei Dinim in the same city – this one conducting itself one way and the other conducting itself in a different manner. He writes that this leads to major arguments and is a violation of Lo Sisgodedo.”

The Rosh on the other hand, writes (Yevamos 1:9) that Lo Sisgodedu is not limited to a case of Beis Din but applies to halachos across the board. The Mogain Avrohom (OC 493) and the Remah rule in accordance with the Rosh.

Since Sephardim rule like the Rambam, generally speaking, there would not be a Lo Sisgodedu here and the Sephardic Jew was justified in maintaining his custom. The Sha’ar HaKavanos writes that the wording of Kaddish is very important and Rav Abba Shaul writes that the first part of the Kaddish should not be changed. He writes that for purposes of maintaining Shalom, however, the Sephardic Jew should not recite the longer Yehei Shlama version since it was a mere addition to the Kaddish as the Rambam writes at the end of Sefer Ahavah regarding the text of Kaddish.

It is interesting to note that, in his responsa, Rav Feinstein zt”l doesn’t just deal with the issue of Lo Sisgodedu, but deals with the issue of Machlokes. In his citation of the Talmud in top of Psachim 50b, it is clear that he understood the import of the previous Mishna as a Halacha that stems from the desire to avoid disputes and arguments and that the issue applies to shuls too. Rav Feinstein having cited the Gemorah then points out that it may also be an issue of Lo Sisgodedu. Clearly then, Rav Feinstein’s view is that the issue of not changing from the custom of a particular venue is rooted in the issue of Machlokes. Rav Ben Tzion Abba Shaul, however, seems to understand the passage in Psachim otherwise – that it would not pertain to shuls.

Since this is the case, it is clear that the Ashkenazi’s reaction in our case, violated the principles espoused by Rav Moshe Feinstein. The Sephardi, on the other hand, followed his own Poskim and upheld his traditions. Interestingly enough, an Ashkenazi davening in a Sephardi Shul should daven like they do in any public setting where the text he is using is recognizable.

Clearly, the Ashkenazi should apologize to the Sephardi for the embarrassment. Someone could point out to the Sephardi member that while V’Atzmach should be recited according to his own Poskim, the longer Yehei Shlama should not be.

It would be interesting to know if the Sephardi member has any sons that might be available to date one of the daughters of the Ashkenazi gentleman.

The author can be reached at Yairhoffman2@gmail.com


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    It is no longer needed to hide our heritage or hebrew ancient language.

    “WE” the “ONE” nation of ISRAEL should revert to the language of our forefathers…HEBREW PRE ASHKANAZ….

    being this subject is brought up….

  2. I’m a Sephardi who sometimes attends an Ashkenazi shul on Friday nights due to it’s proximity to our home. Everyone in the Shul stands for every Kaddish. This is not my custom. However, I stand for the sake of derech eretz and shalom. Something to think about.

  3. The Rov of the shul told him it is not “right” to use the other nussach and he still did? Isn’t that a chutzpah? If he wanted to say Nakdishach instead of Nekdesh it would be allowed because the Sephardic Poskim say it is allowed? what about EIN PORESH MIN HATZIBBUR?

  4. I don’t get it. if the Rabbi told him not to say that part, the issue should have been settled. He has full right to opt which Shul he attends , however, once in the Shul he must follow the Rabbi’s instructions (in public behavior). He has no right to defy the Rabbi’s specific instructions.

    Why is the good rabbi Hoffman defending him?

  5. Among Ashkenazi poskim (Minchas Elazar) you also find opinions not to change your own personal nusach in a shul that davens a different one.
    See also the Baal Haflooh and Shut Chassom Sofer who say the same thing…..

  6. I am a jew. I am not an ashkenazi. I am not a sefardi. I am a jew, who follows minhag askenaz. We need to stop differenciating between ourselves, yes we may different minhagim,but we are brothers never the less. if we want moshiach we need achdus and achdut between all jews.

  7. mr. hoffman if the rav of the shul instructed the sefardi man to say kaddish like the ashkenazim then the sefardi man had 2 options:
    1. to recite the kaddish like the ashkenazim
    2. to daaven in a different shul

    not only is that the menchlich thing to do but it is also the halacha.

  8. “The names have been changed to protect the shidduchim prospects of the two daughters of the perpetrator of what you are about to read.”

    Is that supposed to be a hint as to who this is, an ashkenaz Jew with two unmarried daughters?


  9. Simple derech eretz here. This Ashkenazi gentleman is neither the Rav of the shul nor a posek. It is not his affair what the Sephardi gentleman said. It is not hurting him or preventing him from davening his own nusach. If he feels something is not right he should speak to the Rav, not take things into his own hands and insult a fellow Jew.

    “My way or the highway” is not a Jewish sentiment. “Derech Eretz kadman l’Torah” is.

  10. Enough is enough Sephardim are picked in long enough mashiach is not coming because of like people like this horrible man. Hashem Yerachem

  11. One major aspect of psak halacha has been ignored. Although the Sefardi poskim allow him to say kaddish his way, he is in an Ashkenazi shul. The Rabbi of this shul and it’s leading poskim disagree with the Sefardi psak. So who’s psak is he to follow? His Rabbi at home, or minhag hamakom?
    Regardless, the Ashkenazi guy went overboard with his response.

  12. Saying Kaddish is not the same as being Moitzi the Tzibbur as a Shliach Tzibbur. Surprised so many commenters failed to recognise this before making rash statements.

  13. I would not dare contradict Rabbi Hoffmann, yet I find it disturbing that the Sefaradi gentleman considers this rabbi a fool (which implicitly is being insinuated, otherwise, the story would be “I’ve talked to the rabbi beforehand and in fact the rabbi gave me initially the same answer you did, but I showed him my sources and he now agrees it’s acceptable”) and yet keeps taking advantage of that synagogue as it best suits him. I find even more disturbing that such a sad affair is advertised.

  14. Rabbi Hoffman is a fine scholar, but he is a big disappointment here. This is not a time to be clever and find an obscure source somewhere to support disturbing the peace in a Shul.

    The Shul has a minhag, the Rav ruled that way. He is the mara de’asra there. So that is the halocho in that Shul!!

    It is a not a Sephardic beit knesset!

    It is a chutzpah for someone like Rabbi Hoffman to go and now encourage people to break the achdus and spirit of the Shul by coming in and violating its minhogim! That will cause much agmas nefesh and machlokes!

    Rabbi Hoffman – have you ever heard of the fifth shulchan aruch? Common sense and derech eretz. When someone comes into your house, who is the boss there? You or the guest? Answer – the baal habayis. So when a Shul has a minhag and a Rav, don’t go and tell visitors there that they can openly flout the mesorah of the Shul. It is a recipe for argument and ill will. If the Sephardi cannot control himself in such a situation, let him go to a Sephardic Shul or even daven biyechidus to avert machlokes.

    By causing such machlokes he is causing harm to the neshamah of the person he is saying kaddish for. It is a case of ??? ???? ?????? – benefit is swallowed up by the loss due to machlokes. Better not to say kaddish than to cause a machlokes. Just like when two people fight for the amud.

    Is your next article going to now say that a Sephardi can go to the amud in an nusach Ashkenaz Shul and daven his nusach as well? Please, before you write further, learn through the fifth cheilek of the Shulchan Aruch, along with the others, and consulting with gedolim of our time and area, not a Sephardi gadol in Eretz Yisroel, who is not a posek for the overwhelming majority of readers of this site.

    “Clearly, the Ashkenazi should apologize to the Sephardi for the embarrassment.”

    How about changing that to “Clearly, the Sephardi should apologize to the tzibbur for the disturbance caused”?

  15. The Ashkenaz guy who, correctly, rebuked the Sephardic guy per the psak halacha of Rav Moshe zt’l, did so with the impetus and direction of the Rov of the shul.

    So, in fact, the Ashkenaz was indeed correct in this case in rebuking this fellow.

  16. Ok, lets paskin like the Rambam. Makchish magideha is ain lo chelek l’olam haba. In a shul, the Rov is the local magid, halachic authority. I would not term the kaddish reader a gentleman.

  17. #8, I recall a time that I davened regularly in a shul in Yerushalayim where kimat everyone davened b’haavarah Sfaradit. When I was asked to daven lifnei hateivah, I pointed out that I daven b’haavarah Ashkenazit. An elderly Sefardai yid convinced me to daven when he told me, “Yesh lanu rak haavarah echad; haavarah Yehudit!”

  18. They were both in error as well as the Rabbi of the shul.
    the rabbi for not approching Reb Sefardi privately,and telling him that he is welcome to daven in the shul but this is the minhag hamakom.
    Reb Ashkenazi for reacting the way he did.
    Reb Sefardi must comply with the minhag of the shul and Rav Moshe psak that what ever is said louad should be said in the minhag hamakom.If Reb Sefardi davens bekviut in an ashkenazi shul is he in the ezrat nashim or separate room on hol hamoed? and when he is called to the torah on a weekday does he remove his tefilin because it would be a tarti desatri with an ashkenazi sefer torah (ayin Hida Hakadosh birkei yossef)….

  19. Rabbi Hoffman has it totally backwards.

    The sefardi started the machlokes by going against the minhag hamakom. This would properly raise the ire of the Ashkenazim davening there according to Rav Moshe and they are under no obligation to accept Rav Shaul’s approach.

    The sephardi started the problem and he should apologize to the minyan and the rav for violating their rules.

  20. Re 18: The Sefardi should really apologize to the Rav of the shul for deliberately violating a response to a shaila. Especially since the “makdish” was in an Ashekenazi makom.

    Put in another context: Don’t come to my home on Pesach bringing rice casserole. Yes, you’re allowed to eat in. Yes, in front of me. But -not- in -my- makom.

  21. Reply to #14
    Said Ashkenazi man is in fact happily married to a sephardi woman and BH does not harbor bias. We are all brothers, though with different nuschaos of davening.

  22. Thank you Rabbi H for this educational and informative summary.
    Morai Veraboisai!
    Please note :
    1. Dan Lekaf Zchus! The same Chiyuv applies to every Yid, and it is not Tului on his Havarah! Perhaps the gentleman cannot easily pronounce the words in an unfamiliar Havarah. Should he not be allowed to say Kaddish for a relative’s Neshomo?
    It is also possible that he had spoken to the Rov and mentioned his regular Rov’s Psak, and that the Rov of the Shul gave him permission. I assume the other gentleman was trying to stand up for the Kovod of his Rov. I do NOT think his Rov would Have approached it in that way.

    2. It is well known that the Malachim do not understand Aramaic. Would someone think that HKB”H who is listening to the Kaddish(Kaddish happens to be our tefilla that HKB”H’s name be made more exalted TO US!)(the Gemora says that HKB”H would have created the whole world just to hear “Amein yehai smai raboh- once!)would not approve based on Havara? Do you really think HKB”H would say (kaveyuchul)“Oh that Kaddish for nishmas ploini? Doesn’t count – it was said in a Sfardishe Havara!” Ch”V. A Moshol- imagine L’havdil a man got up by the state dinner and in front of all the senators, ministers, and congressman, began to sing the national anthem- with a foreign accent! Would he be scorned? Wouldn’t he be rewarded for showing honor to the country?

    3. Someone mentioned poiresh min hatzibbur-it is not poiresh min hatzibbur when you are doing or saying something beyochid. In other words, in the shtiller shmoinah esrei, one should daven his regular nusach, but when the tzibbur is sayoing kdusha, one should try to say it in the tzibbur’s nusach. Agav, I remember we had a Sfardi bochur in yeshiva, and the R”H told him that for birchas hatorah by an aliya, he should say it in SFARDI!(it was a shame, I remember his first aliyah, he had his talis(another “big” shaila…)over his head and was so embarrassed, he mumbled it so low, only the baal korh MAY have heard him!(we never found out for sure))(it is so sad he felt this way!)I heard that many poiskim are moideh that for Parshas Zochor, Krias Shma, and other deorraisos, a Sfardi can only be yoitze with the sfardishe havara!(ashkenazim can be yoitze with a sfardishe havara, but should obviously follow his own mesora).There is also a concept of not being poiresh min hatzibbur when they are holding by Krias Shma, even if one had already davened, one should say the first possuk with the tzibbur. The Geder seems to be that when the whole tzibbur is doing something, one should join, but if the tzibbur has a minhag that all yechidim do X, and he has a minhag to do Y, he is not muchuyav to switch his minhag.

    4. Vahavta Lereacha Komoicha, Lo Saamoid al dam Reacha, Oinaas dvarim,hoicheyach toichiach…velo sisa olov chait, – all are Deoraissa,(so we are all “Makpid” on them) all other parts of this story are Derabbonon at best(maybe minhag?) Do we have a Heter to disregard a deoraissa over this? Why is it any different if someone said Kaddish with a lisp, stutter, or cried in the middle? Would we laugh, point or give a shtarke line? Or would we perhaps do our best to follow along, and say Amein for Kovod Shomayim?

    5. I once davened with a random group of yidden at a business event. The man who said kaddish was obviously unfamiliar with the nussach… or any nusach for that matter. Every Chof and ches became a “k”, every shva nuch became a shva na….. you get the idea. I was pretty sure my job as a frum yid was NOT to hand him a spreadsheet with every mistake he made , cross-referenced, and alphabetized. Instead I was encouraging, and I commended him that he took out time to pray to G-D and connect with him. I am sure that being mechazek someone(who obviously just lost a relative)is much more valuable than keeping score of mistakes.

    6. Overall, please treat all yidden, regardless of their minhagim and backrounds the way the Chachumim have taught us. A Chassidishe yid once told me a line from his father, who went through the horrors of Aushwitz said,and I quote:
    “I love every yid. No matter what color hat he wears, what havara he davens and which minhugim he follows. Hitler YMSHV”Z also made no nafka mina on these things. R”L- He burned all the different kinds of Yidden TOGETHER IN THE SAME OVEN!!! because even he realized that every single Yid is Kadosh , and can bring Mashiach !- How could we make petty differences and cause sinas chinum?
    7. Please let us all be Machmir on Ahavas Chinum, and Bein Odom Lechaveiro! Let us all try to do all the Mitzvos in this category with every possible Hiddur and let Hashem say proudly”Ami Asher Becho Espuar!

  23. “Rav Ben Tzion Abba Shaul zt”l (Orh L’Tzion Vol. III 5:11) rules that a Sephardi does not have to follow the custom of the Ashkenazi Shul and states that he should say VaYatzmach Purkanei etc.”
    DOES he have ruled the same way in a case that the Rabbi of the Ashkenazi Shul insists that the exact Nusach be followed in his Shul?

  24. 1) “Interestingly enough, an Ashkenazi davening in a Sephardi Shul should daven like they do in any public setting where the text he is using is recognizable.”

    Please explain, in plain language, what that means.

    2) I would like to know who gave Rabbi Hoffman heter hora’ah/reshus to pasken for the whole world via the internet? Is he the new ‘posek hador’?? Maybe on a certain other questionable website, which gedolim came out against, he is, but this site is a place where more traditional daas Torah is followed, and we don’t have young Rabbis like him coming up with new innovations like this, which conflict with past practice.

    I would like to know which great Ashkenazic poskim he consulted with about this sensitive question, which requires extra care, due to potential controversy, as we see above. Or did he just decide to pasken on his own? Let us have some disclosure here please.

  25. The fact that the article is entitled “Kaddish Wars” is in itself offensive and shows a lack of sensitivity on the part of the author. There was a difference of opinion, but that is not the same as a war, chas veshalom.

    Rabbi Hoffman should recall the words of Avtalyon in Pirkei Avos, perek aleph – ????? ????? ??????? – wise men be careful with your words.

  26. Response to OYOYOYVEYVEYVEY:

    In Rabbi Hoffman’s summation he states that the Rav of the shul told him (the Sephardi)it is not correct so your point #1 seems to be incorrect.

    On point #3. If there were other individuals saying Kaddish then it would be problematic to have two different kaddeishim being said. Saying kaddish with other people is not B’yachid.

  27. In my entire life, I’ve never seen an Ashkenazi fellow davening in a Sefardi or Nusach-Sefard shul deliberately shout out a tefila in Nusach Ashkenaz. This is something that only Sefardim do. Ha’l’vai that more people would instruct them to show some respect for their surroundings, because they obviously can’t figure out basic manners on their own.

  28. So Rabbi Hoffman is advocating that Sephardim show no regard for their hosts and do what they want, while an Ashkenazi should be a mensch and respect the minhag hamakom like Rav Moshe says?

    Zeier shein, but what a double standard.

    Everyone should be a mensch, not just Ashkenazim.

  29. #22, whats a yid?

    TO ALL READERS: As I posted in #2,

    When do you give up your ghetto language and european style to RETURN to OUR original ways.

    The sephardim did retain the original ways and words.
    You ALSO can demand all you like that no Hebrew will be spoken in the met stadium siyum but that will not make the intended ‘holiness’ holy at all.HEBREW IS LASHON HAKODESH NOT YIDDISH.
    In my simple JEWISH belief and not YID belief, I think germany still needs to be purged from us. I SAY THIS WITH RESPECT,but these arguments are to me being a simple simple man are very dishearteneing. HOW CAN WE BRING MASHIACH WITH THESE MACHLOKETS.Many of your comments are from arrogance trying to show how ”little” you know.

    JEWS ARE FREE, NO LONGER UNDER ROME OR CRUSADES OR ISLAM OR GERMANY. WE ALL MUST GO BACK TO OUR ROOT TRADITIONS. HEBREW!!!Its amazing how many children only speak yiddish and not english or hebrew in boro park.


  30. In response to comments of DACON9 above (comment #39)-

    You claim that “The sephardim did retain the original ways and words.”

    That is not true.

    The oldest siddur we have, from Rav Amram Gaon, has the kaddish without veyasmach purkanei vikareiv meshichei. That was a later addition evidently. So you cannot claim to have retained the original way.

    And the fact is that great scholars say that the Ashkenaz tradition is rooted in the minhag of ancient Eretz Yisrael – while the Sephardic is from Bavel – chutz laaretz – the galut!

    You write against the Yiddish language. But the fact is the Sephardim also have a language like Yiddish – called Ladino (Judeo-Espanol), and other types of Jews also have similar languages. So to claim that Sephardim only used Hebrew is not true.

    Also, and very relevant to the topic under discussion here, I would like to ask you what language the kaddish that we are talking about – and the parts of it under discussion specifically – are in? The answer is (mostly) Aramaic. Not Hebrew. So your comments are way off target.

    When you know and admit the truth, and respect the holy mesorah of Ashkenaz, like the Sephardim in old Spain respected Rabbeinu Asher, the Rosh, and gave him the Rabbanut of Toledo, where he started an Ashkenaz Yeshiva (when he had to run away from persecution in Germany), then, im yirtzeh Hashem, we will have Shalom and be zoche to Moshiach.

  31. #40 THE FACTS: Every community has traditions. My point that you took offence to is that MY SEPHARDIC tradition has been disrespected and abused by the ashkanaz community for thousand years. Even with the greatestcontributiopns to “OUR” prayers and faith” If you really have sincere love for AM YISRAEL you would be inclusive and not exclusive of sepahardim.

    My point was that the sephardic machzor and siddur has not been changed not a word since the syrian community in aleppo and since the great assembly. You know t he reason that kaddish is said in aramaic but you fail to mention the reason t hat there is a bavel and yerushalaymi tradition. You fail to know that ladino was a local language yes the same as yiddish but it was not made into a holy language.The sephardis world contributed to great scholars as did the ashkanaz world. We recognize that. You dont recognize our contributions such as “Yosef Caro and Ramabm etc”
    I blessed the ashkanaz people with my compassion that you suffered the holocaust and in many cases was unable to continue your tradition. I said how lucky most sephardic traditions have remained intact since the great assembly.
    I refer to the hebrew language as a HOLY LANGUAGE, not rabaic which is a majority of sephardic Jews and HEBREW WHICH IS ALL T HE SEPHARDIC JEWS and not ladino which was never accepted as the universal language of sephardim. The universal sephardi language remains HEBREW SINCE MOSHE RABBEINU AT MT SINAI. I understand your pride but UNDERSTAND MY PRIDE OF TORAH AND HEBREW.WHERE MY COMMUNITY SPEAKS BOTH HEBREW AND ARABIC.
    With deep respect and humility to you.
    I want you to love us.

  32. In response to comment #41 from DACON9-

    If a Sephardic Jew comes into an Ashkenaz Shul and goes against the minhag, and disregards what the Rav tells him, he does not deserve respect. He is an avaryan, a chutzpanik. The guy is lucky they didn’t treat him more harshly.

    If I would come into your Sephardic bet knesset and daven nusach Ashkenaz in a loud voice, disrupting the tefillah, what would you say? Would you welcome it?

    You write “MY SEPHARDIC tradition has been disrespected and abused by the ashkanaz community for thousand years”

    You seem to have a poor knowledge of history. Ashkenazim study the works of the great Sephardic gedolim all the time, quote them, and hold them in high esteem. Whether it is the Rambam, Ramban, Chovos Halevavos, Rabbeinu Bachyei, Rashba, Ritva, Rif, Beis Yosef, Ohr Hachaim, and on and on, until the present day.

    You claim that “the sephardic machzor and siddur has not been changed not a word…..since the great assembly.”

    That is not true. There is no evidence to support such a claim and actually there is evidence to the contrary, as I wrote earlier. The oldest siddur, seder Rav Amram Gaon, has kaddish without veyasmach purkanei vikareiv meshichei. Many tefillot in your siddur were added on basis of the Ari zal – who was way after the anshei knesses hagedolah.

    It is also funny how you criticize the use of Yiddish, which is a Jewish dialect, as those Jews did not use regular German, and then you admit that your people use Arabic.

    Ashkenazic Jews use and know lashon kodesh. While Sephardim were writing a lot in Ladino in the past, Ashkenazim kept their holy writings (such as seforim by Rabbanim) in lashon kodesh.

    Actually, if a Sephardi believes that his tradition is best, he should go to a Sephardic minyan. Why is he davening in an Ashkenaz Shul at all? Why do so many Sephardim push to study in Ashkenazic Yeshivos?

    If you are such a proud Sephardi you should stick to Sephardic batei knessiot and Yeshivot. That way you will be happy, and the Ashkenazim will be happy that their tefillos were not disrupted.

    In the zechus of such respect, we should be zoche to ? ??? ???? ??? ? ???? ?? ??? ?????


    My rabbi taught me a lesson long ago if I remember it correctly.

    If one wants to win an argument then he isnt searching for the truth.

    The real problem is…
    When is enough, enough
    for the people of ISRAEL.


    with that MATZAV,

  34. Unfortunately for #41, the Bais Yosef (Sepharadi) quotes the Rosh (ashkenazi) that mesores ashkenaz goes back to churban habayis. Maharshal and Perisha quote this as well. As for speaking in Juddish/Deutch the Ramban wrote his Perush Hamishnayos in Arabic. The Rif also wrote in Arabic. Rashi gives explanation in Old French and sometimes German as well. The Rashba gave his shiurim in Spanish and The Rosh gave it in German. The fact that you don’t like Yiddish is because you don’t know the language. I don’t have complaints against the Rambam for writing in Arabic, I am thankful however, that it was translated. The Siyum Hashas had translators so I don’t understand the commotion. As for speaking in Hebrew, you don’t seem to know any History. Most Sephardim spoke the Language of their country. Hebrew became popular precisely because our off the derech ashkenazic Polish brothers did not want to resemble the getto jew. So they changed from Juddisch/German to Modern Hebrew that no Sephardi ever spoke like. Clinging to Yiddish although only a language is the same was my old Sephardische neighbors cling to Farsi and Arabic. You may make fun of Strudel (German) and Gulash (Polish) but I respect Kibbe and Lachmajin.
    Sorry to inform you their both not in Hebrew.

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    1/4 cup milk

    1. Preheat oven to 400 degrees F (200 degrees C). Line a baking sheet with parchment paper.
    2. Place apples in a large bowl. Stir in brown sugar and golden raisins; set aside. Place puff pastry on baking sheet. Roll lightly with a rolling pin. Arrange apple filling down the middle of the pastry lengthwise. Fold the pastry lengthwise around the mixture. Seal edges of pastry by using a bit of water on your fingers, and rubbing the pastry edges together. Whisk egg and milk together, and brush onto top of pastry.
    3. Bake in preheated oven for 35 to 40 minutes, or until golden brown.

    •1 cup bulgur wheat
    •1 1/2 cups beef broth or water
    •2 pounds ground beef
    •2 tablespoons olive oil
    •1 large onion, finely chopped
    •2 cloves of garlic, minced
    •1/2 teaspoon cinnamon
    •1/4 teaspoon nutmeg
    •1/3 cup chopped parsley
    •1/2 cup packed mint leaves
    •Salt and pepper to taste
    •Vegetable oil for frying
    •Tahini sauce for dipping

    1.Place bulgur wheat in a heat proof bowl. Bring the beef broth to a boil, remove from heat, and pour over the bulgur wheat. Let wheat rest for 1/2 hour.

    2.Make the filling: Place 2 tablespoons olive oil in a skillet, and sauté half of the chopped onions, the minced garlic, and the cinnamon and nutmeg. When onions are fragrant and soft, add 1/3 of the ground beef. Cook, stirring until the ground beef is well browned. Stir in the parsley and cook 1-2 minutes more. Season with salt and pepper to taste. Set aside.

    3.Drain the bulgur wheat in a colander, pressing down on the wheat with the flat side of a spoon to press out all of the excess liquid.

    4.Place the bulgur wheat in the bowl of a food processor with the remaining (uncooked) ground beef, remaining raw onions, and mint leaves. Add 3/4 teaspoon salt and sprinkle generously with pepper.

    5.Process ground beef mixture until mixture is very smooth, like a dough. If you have time to chill both the uncooked beef mixture and cooked filling for several hours, it will be easier to shape the kibes.

    6.Take golf ball size balls of the uncooked beef mixture and press them flat into the palm of your hand. Place 1 tablespoon of the cooked beef mixture in the middle, then close the “dough” around the filling and seal well. Shape balls into an elongated football-like oval, with pointed ends. Place on a baking sheet until ready to fry.
    7.Heat several inches of oil in a deep pot to 350 degrees. Gently lower kibes into the oil, working in batches, and cook until dark brown and crispy. Drain kibes on paper towels.

    8.Serve warm, with tahini dipping sauce and lime wedges


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