Page 34 - Jewish Book Annual Volume 27

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by the Hamaor, page 389. He doubts some of Weingurt’s con­
clusions and suggests that before the Passover the Jew might sell
his stock. The subject is also discussed by Casriel Tchoresh, a
member of the Council of the Chief Rabbinate in Israel (see his
Keter Ephraim, Tel Aviv, 1967, #42 ). The problem in Israel
is complicated by the fact that the working directors are also
Jews. Accordingly, Tchoresh decides that while the stockholder
is not an owner, he commits a wrong in assisting sinners (i.e.,
Jewish sinners) to violate the Sabbath. The matter is also dis­
cussed by Jonathan Steif, a Hungarian rabbi now in Brooklyn, in
his responsa published in 1968. The responsum concerns a dyeing
factory which must work on the Sabbath. He too says the Jewish
stockholders are not be considered partners, but maintains it
would be advisable for the Gentile directors to be stockholders
also. Thus the profits derived from the Sabbath work would be
considered the Gentiles’ share. In general the status of the Jew­
ish stockholders of a corporation is that they are not involved in
the working responsibility. However, the basic question of the
corporation and the stockholder is still being clarified, and the
matter will undoubtedly be discussed for some time.
New Situations Confront Scholars
The establishment and development of the State of Israel has
created a new historical situation which is reflected in the res­
ponsa literature involving a number of questions. For example,
it is considered sinful for a man to leave the State of Israel. If
a person goes as a tourist and does not settle there, is this to be
considered a sin? Also, inasmuch as the Israeli religious calendar
observes only seven days of Passover and one day of Shavuot,
may a non-Israeli Jew who owns a factory there benefit from
work done in his factory on the second day of Shavuot and the
eighth day of Passover? These are holidays to the owner but not
to the Israeli workers.
One of the most widespread questions discussed both in Israel
and in other lands concerns regular worship, namely, is it right
to change from the accustomed Ashkenazic pronunciation of
Hebrew to the modern Israeli Sephardic type? Among the many
who have discussed this question is Isaac Weiss of Manchester
(Minhat Yitzhak, IV, 47:3). He indignantly rejects the suggestion
made by some members that the pronunciation in the Manchester
synagogue be changed to the Sephardic. He argues that a change
would be an insult to our ancestors; their time-honored pro­
nunciation must be respected. It is discussed in Israel by Hillel
Posek (Hillel Omer, #34) who, being in Israel, is more inclined
to be permissive with regard to such a change. He reminds his