txt/Responsa/Acharonim/Melamed Leho'il Part II/English/YU Torah miTzion Beit Midrash.txt

Melamed Leho'il Part II
מלמד להועיל חלק ב
YU Torah miTzion Beit Midrash
http://www.torontotorah.com

Melamed Leho'il Part II



Teshuva 1



Teshuva 2



Teshuva 3



Teshuva 4



Teshuva 5



Teshuva 6



Teshuva 7



Teshuva 8



Teshuva 9



Teshuva 10



Teshuva 11



Teshuva 12



Teshuva 13



Teshuva 14



Teshuva 15



Teshuva 16



Teshuva 17



Teshuva 18



Teshuva 19



Teshuva 20



Teshuva 21



Teshuva 22



Teshuva 23



Teshuva 24



Teshuva 25



Teshuva 26



Teshuva 27



Teshuva 28



Teshuva 29



Teshuva 30



Teshuva 31



Teshuva 32



Teshuva 33



Teshuva 34



Teshuva 35



Teshuva 36



Teshuva 37



Teshuva 38



Teshuva 39



Teshuva 40



Teshuva 41



Teshuva 42



Teshuva 43



Teshuva 44



Teshuva 45



Teshuva 46



Teshuva 47



Teshuva 48



Teshuva 49



Teshuva 50



Teshuva 51



Teshuva 52



Teshuva 53



Teshuva 54



Teshuva 55



Teshuva 56



Teshuva 57



Teshuva 58



Teshuva 59



Teshuva 60



Teshuva 61



Teshuva 62



Teshuva 63



Teshuva 64



Teshuva 65



Teshuva 66



Teshuva 67



Teshuva 68



Teshuva 69



Teshuva 70



Teshuva 71



Teshuva 72



Teshuva 73



Teshuva 74



Teshuva 75



Teshuva 76



Teshuva 77



Teshuva 78



Teshuva 79



Teshuva 80



Teshuva 81



Teshuva 82



Teshuva 83



Teshuva 84



Teshuva 85



Teshuva 86



Teshuva 87



Teshuva 88



Teshuva 89



Teshuva 90



Teshuva 91



Teshuva 92



Teshuva 93



Teshuva 94



Teshuva 95



Teshuva 96



Teshuva 97



Teshuva 98



Teshuva 99



Teshuva 100



Teshuva 101



Teshuva 102



Teshuva 103



Teshuva 104



Teshuva 105



Teshuva 106



Teshuva 107



Teshuva 108



Teshuva 109



Teshuva 110



Teshuva 111



Teshuva 112



Teshuva 113



Teshuva 114



Teshuva 115

I saw in Vayilaket Yosef (3-4:74) that R'Yehudah Leib Marmorstein discussed the case of a youth ‎whose father had not allowed him to be circumcised. The youth now has died at the age of ‎sixteen, and Rabbi Marmorstein ruled that his grave should be distanced nine cubits from the ‎other graves; see his reasoning there. In my humble opinion, one should agree with him in ‎practice, but not due to his reason. He decided that it was obvious that this youth was a wicked ‎individual, and we do not bury the wicked alongside the righteous.(Sanhedrin 47a). One cannot ‎argue that the youth was a "child held captive among non- Jews" [who is not viewed as responsible ‎for his actions], for it is well known… and that Jews need to be circumcised.‎
However, who could tell us that [this youth] definitely knew he wasn't circumcised? Does every ‎sixteen-year-old child know the nature of circumcision and the visual difference? Perhaps he was ‎modest and never looked at it his entire life. Think about it [further], due to our many sins there ‎are areas in Germany where the mohelim are severe sinners and do not perform priah [lit. ‎revealing; peeling off thee pithelium]! Many children are therefore as though they were not ‎circumcised [at all], for we learn, "One who circumcised without priah is as if he had not ‎circumcised." (Mishnah Shabbat 19:6)However, none of them know that they are not circumcised; ‎certainly, they are like" children held captive among non-Jews". Further, even if they were to learn ‎afterward that priah is necessary, they wouldn't know that priah had not been performed on ‎them. Moreover: Even if you would say that he knew that he wasn't circumcised and despite that ‎he didn't circumcise himself, one could argue that he did so because he didn't want to pain himself, ‎and not because he kicked[i.e. rejected] the commandment of circumcision. If so, all would agree ‎that he was only a rebel concerning one matter, due to his desires. It seems to me that even in ‎Hungary the custom is not to distance the grave of such a rebel from other graves - in Germany, ‎the custom is certainly not so - and so there is no legal reason to change the youth's burial from the ‎burial of other Jewish sinners. ‎
However, it seems to me that in order to fence in the matter one should prevent his burial among ‎other graves. This is meant to punish those heretics who nullify the covenant of our forefather ‎Avraham, not circumcising their sons, so that they shall understand and fear that this will cause ‎their sons to be entirely separated from the seed of Israel. Even after death, they will not have a ‎grave among the children of our forefather Avraham. Particularly in our time, when this ‎wickedness has spread due to our many sins, there is [a need] to establish boundaries in order to ‎distance those wicked ones from Jewry as much as possible...‎