Migdal Oz Purim Shpiel 5783/2023 скачать в хорошем качестве

Migdal Oz Purim Shpiel 5783/2023

Please enjoy the Migdal Oz 5783 Purim Shpiel, created by the shtick, shtark Shana Aleph Bnot Chu”l. Halakhic Notes Kol Isha Our shpiel contains two instances of women singing, which may be problematic for some. However, we believe it is permissible for three and a half reasons. One, the singers are not visible. Based on Rava’s statement in Sotah (8a), the Ra’avyah and others hold that kol isha is problematic specifically in a case in which the singer is visible. Rav Ovadya Yosef goes a step further and expands the issur to any case in which the listener knows the singer personally or in appearance. Because we do not disclose who our singers are and we assume you are not besties with the singer from the Legally Blonde soundtrack, we believe the shpiel is unproblematic in this regard. Two, as seen in the responsa of the Tzitz Eliezer, there is reason to believe recorded voice is not considered speech. In fact, the Tzitz Eliezer considers sound emanating from a speaker to be a mere echo, without real halakhic weight. Rav Shlomo Zalman Auerbach also does not consider amplified or recorded voices to be true voices, a ruling which Rav Shemuel Haber then applies to kol isha to suggest there is room to be lenient. Reason two and a half is that there is a machloket over whether multiple persons singing together introduces greater leniency into the equation, with Rav Henkin maintaining it does lessen any issur and Rav Yechiel Yaakov Weinberger disagreeing. Finally, many commentators also differentiate between a singing voice explicitly intended to sound pleasant, such as in an opera, and a poorly executed rendition of a humorously intended Jewish indie rock classic. Therefore, we believe it is permissible to upload and to watch this video, and would recommend that those uncomfortable either abstain from reciting Keriat Shema or mute the video between 00:00 to 01:23 and 12:34 to 55:55. Possible Lateness of the Purim Shpiel Some have argued that this video was uploaded after the proper zman, and therefore we are entitled to the schar mitzvah but not the schar mitzvah b’zmana. This claim is preposterous and without halakhic foundation and has been soundly defeated by some of our generation’s most trusted poskim and community leaders. As seen in the Ish HaHatzaga (הרבנית לאורה שפילמן שליט”א), in fact, “the Purim shpiel is only required to be posted in the month of Adar, and samuch to Purim - a machloket exists as to whether before or after Purim; and besides, whose Purim? Most sems and yeshivas celebrated on the fifteenth, but Migdal Oz and Gush celebrated the fourteenth and while we are the most elite, we aren't the rov.” In a later teshuva, the Ish HaHatzaga wisely points out that the makers of the Purim shpiel are female, and therefore exempted from mitzvot aseh she-hazman grama. It is also explicit in the Alei Zayit (הרבנית יונה שפרלינג-מילנר שתחי׳) that the timing of the Purim shpiel may not be late at all. Writes the Alei Zayit, “Shushan Purim is celebrated in cities surrounded by a wall the day after “regular” Purim. Since Migdal Oz is surrounded not only by a high-tech fence of barbed wire but also a second gate impenetrable to anyone not intimately familiar with the details of Rav Kook’s life story, it can be considered to have a double covering (see the Chatam Sofer, Responsa Orach Chayyim 1:36). Therefore, its Purim falls two days after the traditional Purim.” One can extend the Alei Zayit’s position for an additional day—the Yom Tov Sheni of Shushan Shushan Purim—as the creators of the shpiel are chutznikiot who cling stubbornly to pre-calendric minhagim (cf. HaAsimon SheNafal, החכם אמה סימון). More support for this kullah (which is really not a kullah at all, but a chumra of zehirut) can be found in the writings of the Zach Ve’Adom and the Aviv Higi’ah. A freilichen Purim!