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Gavriel, “shituf” means associating another being with Hashem. For example, the Notzrim (other than Unitarians and similar denominations) think that Yushki was a manifestation of Hashem (thus they refer to him as their Lord, capitalizing the “L”). In general, their theologians contend that there is only one Gd but that He has three different parts.
1. Where there is a תועלת not stating the facts would be a violation of
אל תעמוד על דם רעך. However, the listener must inform the person as to how he came by the info.2. Being מכשיל someone is not necessarily לפני עיוור. If someone else can tell him it is מסעיה לדבר עבירה. As this is a rabbinic prohibition the rules are easier.
Sam, some words are ambiguous. There is a discussion about this at the beginning of Kiddushin.
Joseph, there are guards.
ZD, even without vouchers the state can remove accreditation. So far, however, there are exceptions for religious institutions. Of course, no one knows what will happen in the future but it is very doubtful that with Trump remaking the judiciary attempts will pass muster.
Mazal tov.
Yekke, criminalizing drugs has worked as well as Prohibition. Recently the Israeli Anti-Drug Agency recommended following the Portuguese system where substance abuse is treated as a public health problem. However, one really must ask how far the nanny state can go. What about Blomberg banning large cokes in NYC. Those in the US who support federalism should also oppose laws that punish states for not setting the age Nanny Sam wants. As for the army, halachically it should be 20-60 although one rav suggested that 18 is a horaat shaah.
Poster, how do you define “ultimately”? Suppose Hashem decided that if Reuven will write a decent resume, dress presentably and speak well at the interviews he will get a certain job. If Reuven does not fulfill any of those conditions who “ultimately” lost the job for him?
Yekke, I doubt the exactness of your story (but then I often doubt the exactness of stories). If Hashem decided that a person should do X amount of hishtadlut and he does not could it be said that he did not get the parnassa because Hashem was displeased with his laziness (on this see Mishlei 6:6-11).
Joseph, the Torah assumes that a normal person will fight for what is his. That is why there is the din of haba b’machteret.
Really the best solution all around is to establish an international resettlement fund to help Arabs emigrate to countries that need immigrants (Germany, for example, still has nearly 700K unfilled jobs). Polls have consistently shown that most as many as 68% in
Judea- Samaria and 80% in Gaza would leave if they could (BTW, one can now take various American exams world-wide by computer – and there is a center in Ramallah). However, it would probably take a major upheaval to get the international community to do it – although some Israeli pols are starting to talk about it..Why does every problem require a solution, at least for the time being? This attitude cost Eisav his birthright. He wanted lentil soup NOW. The ability to delay gratification is a mark of a mature person.
Akuperma, actually Trump has a good chance of adding another three judges to SCOTUS. Kennedy will probably retire soon. Breyer is 79 and Ginsburg are both over 84.
As for the UK, it will be interesting to see what will happen when they try to force it on Moslem schools. It serves them right for betraying their mandate. The Jews should get out while the getting is good.
1. All of the above. Hashem works through nature. He also wants us to do as much as we can. In fact, Chazal call a miracle “troubling” Hashem.
2. Same.
3. Same.
I meant make a great deal of money.
Mod, it depends. The lives of many lottery winners were destroyed because they could not handle their new wealth. If that would be the case with you you will win by not winning. As for becoming wealthy, one who is happy with his portion is wealthy.
In any case, there is a sure-fire way to get rich – sell segulot.
After the terror attack in Har Nof Rav Asher Weiss ruled that anyone who has a gun license should bring it to shul. In my community those who have licenses were told by the rav to carry them and those who do not should carry some other form of defense (I personally carry pepper spray which I bought after a couple of confrontations with unfriendly dogs). I also heard that today’s cell phones are only uvda d’chol (I do not know the technical reasons) but so far as I have seen only paramedics carry them (at least openly).
In Fisher v. University of Texas I SCOTUS remanded a private suit to the lower courts with instructions to apply strict scrutiny. The result is now pending (Fisher II). I would think that the DOJ would wait for the decision.
Analyst, I heard that the day’s broadcasts will start with the Korban Tamid followed by Mashiach’s shiur.
Anon, Chazal fault Doeg for saying LH and Shaul for believing it (Vayikra Rabba 25,7 and Tanhuma Metzora 14,1). I cannot understand how the cohanim of Nove were mordim b’malchut. Shaul was pursuing David unjustly. Shaul may have thought that but he was wrong (and thus David allowed the Givonim, who lost their parnassa, to name their revenge). Please cite the exact place in the sefer where the Chida discusses this.
ZD, actually there were two communities in Greece and the surrounding area. The pre-Expulsion Judeo-Greek-speaking Romaniote community and the Ladino-speaking Sephardic community.
Joseph, defendants who go the pro se route are aided by staff lawyers who work for the court.
CTl, Itamar Ben-Gvir did such a good job of representing himself that a judge suggested that he become a lawyer. Now he is one of israel’s top lawyers. However, the enormous cost of law school in the US screams for reform. Here in Israel (and not only Israel) Law is a BA like any other BA and it only takes 3-1/2 years. I think that there should also be a return to the apprenticeship system. Lincoln did not even do that but taught himself.
Yael and Devora did their bits.
According to Halacha, a doctor who is licensed, and certainly one who is board certified, is only liable of a gross violation of professional standards. The same goes for any מומחה לרבים.
CTl, you are correct. In fact, Rav Ovadia used that argument to assert that the Sephardic pronunciation is more correct than the Ashkenazic.
I don’t remember the title as I read it many years ago but Agnon has a story about a Jew who went to Germany for medical treatment. Every time he spoke in Yiddish he was corrected but he would not budge. Finally they showed him a dictionary and he said “Just because some gentile writes something does not mean that I have to believe it”.
Ubitquin, no. I would not the meaning of either word if I had not been told.
CTl, apparently Ladino is closer to Spanish than Yiddish is to German. My grandmother on my mother’s side a”h was from Turkey and spoke Ladino, which she called Spanish (apparently because a variant name is Spaniolit). She could converse with people from Latin America but when the Japanese Interior Minister interviewed a rosh yeshiva during WW2 he needed an interpreter despite being fluent in German (however, I have a friend whose wife is from Switzerland and she says that Yiddish is similar enough to Swiss-German for her to understand if the person speaks slowly).
BTW, just as there are differences between the British and American English there are differences between French and Canadian French and the Spanish of Spain and Latin America.Anon that is not a source. That is your personal opinion. In fact, David had professional soldiers (the Gibborim) and Yoav was a relative of his. When he was running away from Shaul he definitely had a private army. See
“מבנה צבא דוד” by נסים מזוז on the website “דעת”.Ubitquin, suppose they were going to some Catholic event? I personally do not know why any Jew would want to go to Europe unless he had to. As for japan, you then get into the safek about when is Shabbat – and maybe even Yom Kippur.
There are two versions of Rambam at the end of Hilchot Melachim (12:5). One says
ובאותו הזמן, לא יהיה שם לא רעב ולא מלחמה ולא קנאה ותחרות–שהטובה תהיה מושפעת הרבה, וכל המעדנים מצויין כעפר. ולא יהיה עסק כל העולם, אלא לדעת את ה’ בלבד. ולפיכך יהיו חכמים גדולים, ויודעים דברים הסתומים העמוקים; וישיגו דעת בוראם כפי כוח האדם, שנאמר “כי מלאה הארץ, דעה את ה’, כמים, לים מכסים” (ישעיהו יא,ט).Another says יהיו ישראל חכמים גדולים.
So it seems that there will not be sin as such. It could be that some will not fulfill mitzvot in the absolute best possible way.
In Hungarian “exit” is “kijárat”.
Ubitquin, you can read a place name but what about instructions? Would you know that “wyjście” means “exit” (in French it is “sortie”, which requires a bit of thought but can be connected to English)? FYI, in Israel street signs are written in both Hebrew and English. In some places they are also written in Arabic.
Time,
1.Rav Shlomo Aviner disagrees strongly with rav Melamed on this. With all due respect to REM (and he deserves a great deal), it is impossible for every soldier to have a personal rav who decides whether or not he should obey an order.
2. Since that article was written rabbis did indeed “rise up” and the order was changed to exempt any soldier who does not want to serve in a mixed unit.
Mdd, please cite your source and define what you mean by a “private army”. A kingship is by definition the rule of an individual. Thus, his army is the people’s army (Rav Kook, in fact, says that a king is, or at least should be, the embodiment of Am yisrael in an individual)
The practice might be revived, at least in the US. There is a case before the courts that seeks to overturn Reynolds vs. United States on First Amendment grounds.
Akuperma, actually three ministers (Bennett, Shaked and Elkin) opposed removal. The Police Commissioner also opposed it in the beginning (the Shabak supported it) and then agreed to a compromise whereby “smart detectors” will be used. A representative of the Waqf claimed that they are worse as they see through clothes so apparently the fat lady has not yet sung,
In any case, those who made the decision are those who have the requisite info. The opinion of some kid who does not even know what he wants to study in college is not an opinion.
ZD, Latin letters have different pronunciations in different languages. You were able to get around the Paris Metro because French and English vocabulary are very similar although sometimes you have to think a bit (for example, “hide” is “cacher” as in “cache”). Have you ever tried making out a Polish or Hungarian word?
Time,
1. What about Yael and Devora? Rav Arye Levine spoke about them when he went to visit the Lehi women imprisoned in Bet Lehem by the British (BTW, Geula Cohen, was technically imprisoned for carrying a gun but she commented that her real weapon was her radio transmitter).
2. I posted the title of a sefer on military ethics at the beginning of this thread.
LU,
2. Who is a Chareidi?
3. He posted on this thread that he stands by his views.AY, the fact of the matter is that more and more Chareidim are joining the IDF and even becoming officers. This is the reason why the extremists are rioting and assaulting Chareidi soldiers. They realize that they are becoming irrelevant.
Mentsch,
1. In fact, relying on miracles was one of BG’s sins. He famously said that a Jew must believe in them in order to be realistic. Thus, he declared the State and enacted the Law of Return against the advice of the Americans and British who said that the Arabs would overrun it in a few days and the advice of his advisors who said that Israel was too poor to take in all Jewish comers. However, the terutz is that sheluchei mitzva are not endangered and anyway, that applies to individuals not the klal. Moreover, one only has to take reasonable precautions, as did Smuel when he anointed David.
2. Who says that the world is black and white.
Why learn pidgin German when you can learn the real thing? If you want a dialect, learn Swiss-German as it is important in finance.
MDG, in that time all teachers used corporal punishment. MY father z”l told me that when he was in public school his teacher would hit students on the hands with a ruler. There was even a ditty, which was still around in my time, that started “Glory, glory hallalu-h. The teacher hit me with a ruler”. However, in those times it was accepted. Today poskim agree that a child should not be hit unless he is endangering himself or someone else.
The Mitzvah to Join the IDF
by Rabbi Eliezer MelamedThe writer is Head of Yeshivat Har Bracha and a prolific author on Jewish Law, whose works include the series on Jewish law “Pininei Halacha” and a popular weekly column “Revivim” in the Besheva newspaper. His books “The Laws of Prayer” “The Laws of Passover” and “Nation, Land, Army” are presently being translated into English.
The two mitzvot fulfilled by enlisting in the army are the mitzvah of fighting a war to assist Israel from an attacking enemy, and the mitzvah of settling the Land of Israel.
A mitzvah that cannot be performed by others, overrides Talmud Torah. In our current situation, the majority of yeshiva students must enlist, and only a few select students should be exempt.
There is no room for tirades against the new law which exempts almost 20% of yeshiva students from army service. Anyone who says there is no mitzvah to serve in the army is not an eminent Torah scholar. The Hareidi community should join the struggle for the sanctity of the IDF camp, so it will suit the absorption of Hareidi soldiers.
Must Yeshiva Students Enlist in the Army?
Q: Do yeshiva students have to enlist in the army, or are all Torah students exempt from military service – no matter how many they number?
A: The mitzvah to enlist in the army is based on two great mitzvot – hatzalat Yisrael (saving Israel), and yishuv ha’aretz (settling the Land of Israel). It should be noted that seventeen mitzvot from the Torah relate to the army, as listed by Rabbi Zevin in his book ‘L’Ohr Ha’Halakha’, where he thoroughly clarifies the mitzvah to enlist in the army. This issue was also expounded upon at length by Tzitz Eliezer, Rabbi Tzvi Yehudah HaKohen Kook in his book ‘L’Nityvot Yisrael’, and other gedolei Torah.
Saving Lives
It is well-known that it is a mitzvah for every Jew to save his fellow brother from danger, as the Torah says: “Do not stand still when your neighbor’s life is in danger” (Vayikra 19:16). And our Sages said in the Mishna: “Anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world” (Sanhedrin 4:5). We have also learned that in order to save a group of Jews, life is endangered and the Sabbath is desecrated (S.A., O.C. 329:6). How much greater the obligation is to participate in the rescue of the entire nation – namely, the mitzvah of fighting a war.
Or as Rambam wrote: “What is considered as milchemet mitzvah? … To assist Israel from an enemy which attacks them” (Laws of Kings 5:1). The difference between the mitzvah of fighting a war, as opposed to the standard mitzvah of saving a life, is that the mitzvah of fighting a war requires mesirut nefesh (self-sacrifice), and it overrides an individual’s obligation to protect his own life (Maran HaRav Kook, Mishpat Kohen 143; Responsa, Tzitz Eliezer 13:100).
Settling the Land of Israel
It is written in the Torah: “Take possession of the land and settle in it” (Bamidbar 33:53-54), and our Sages said that the mitzvah of yishuv ha’aretz is equal to all the mitzvot (Sifre, Re’eh, Parsha 53). This mitzvah overrides pikuach nefesh (saving the life) of individuals, seeing as we were commanded to conquer the Land of Israel, and the Torah did not intend us to rely on a miracle. And as there is no war without casualties, it follows that the mitzvah to conquer the Land obligates us to endanger lives for it. (Minchat Chinuch 425 and 604; Mishpat Kohen, pg.327).
The claim cannot be made that this mitzvah is not in force today, for the halakha follows the opinion of Ramban and the majority of poskim (Jewish law arbiters), that the mitzvah of yishuv ha’aretz remains in effect at all times.
There are some poskim who believe that in the opinion of Rambam, ever since the destruction of the Temple there is no mitzvah to conquer the Land of Israel. However, all agree that according to Rambam it is a mitzvah to live Eretz Yisrael, and consequently if after the Jewish nation is already living in the Land enemies come to conquer parts of it, the mitzvah of yishuv ha’aretz obligates us to fight in order to protect it, because it is forbidden to hand over parts of the Land of Israel to the Gentiles (as explained in the responsa ‘D’var Yehoshua’, section 2, O.C. 58, by Rabbi Yehoshua Ehrenberg, a posek and dayan of Belze Hassidim). This, in addition to the prohibition of abandoning parts of the Land of Israel to Gentiles on account of defense and security reasons (S.A., O.C. 329:6).
The Conflict between Talmud Torah and the Mitzvah of Army Service
Although the mitzvah of Talmud Torah is equal to all the mitzvot, the basic rule is that any mitzvah that cannot be performed by others’ overrides Talmud Torah (Mo’ed Katan 9a). The same holds true for enlisting in the army. When there are not enough soldiers for Israel’s security, Torah study is cancelled to serve in the army. In regards to the Torah and our Sages explanation (Sotah 44b) concerning the case of a man who had built a new house and not dedicated it, etc., being exempt from army enlistment, this refers to a milchemet reshut (an optional war). But when it comes to a milchemet mitzvah (an obligatory war), such as a war to rescue Israel from an enemy – “the entire nation must go out to war, even a groom from his chamber, and a bride from her pavilion”. This is also the ruling of Rambam (Laws of Kings 7:4).
We have also found that the students of Yehoshua bin Nun and King David went out to war without relying on miracles, and were not concerned about the neglect of Torah study (bittul Torah). Regarding the statement in the Talmud (Bava Batra 8a) that Torah scholars do not require protection, it is not referring to a situation of safek pikuach nefesh (a doubtful life-threatening situation), rather, Torah scholars are exempt from protection intended primarily to prevent theft. But when the lives of Jews need to be defended, it is a mitzvah to rescue them from danger – and with regards to the mitzvah of pikuach nefesh – it is a mitzvah for the greatest talmedei chachamin to act first (M.B. 328:34).
The Importance of Yeshiva Student’s Torah Study
Nonetheless, it is essential to know that the most important mitzvah is Talmud Torah and no other mitzvah guards and maintains the Jewish nation to the extent of Torah study. Therefore, along with the mitzvah to serve in the army, every Jew must arrange a number of years in his life which he devotes to Torah study, to the best of his ability. This is the meaning of our Sages statement: “The study of the Torah is superior to the saving of life” (Megilah 16b), because saving a life involves the momentary rescue of a human body, whereas Talmud Torah revitalizes the body and soul of the Jewish nation for the long duration.
When Necessary, Enlist; When Not, Defer
Practically speaking, when enlistment is necessary for the protection of the nation and the Land, the mitzvah of Talmud Torah does not override it, just as Talmud Torah does not override fulfilling the mitzvot of marriage, tzedakah, and additional mitzvot that cannot be performed by others. This was the instruction of our teacher and mentor, Rabbi Tzvi Yehudah HaKohen Kook ztz”l during the ‘War of Independence’, that yeshiva students must enlist in the army, because the situation at the time required the mobilization of all young men.
However, when there is no necessity to recruit all young men, then it is the duty of the Jewish nation to exempt students who are worthy of developing into Torah scholars for the sake of Clal Yisrael, so they can grow and become rabbis and educators – provided they do so with respect and amity towards the soldiers protecting our nation and country. For only Torah learning which stems from such a position can make a full contribution to raising the spirit and courage of Clal Yisrael.
In line with our rabbis teachings, and seeing as the State of Israel is surrounded by enemies, according to Torah instruction the majority of yeshiva students must perform a significant service in the army, similar to the service of Hesder yeshiva students or ‘Hesder Merkaz’ (a special program for Merkaz Harav yeshiva students), so they can integrate into the reserve forces, upon which the IDF bases its primary strength in time of war. However, those few students worthy of becoming important Torah scholars, and whose going out to war is likely to harm their studies, should continue learning in yeshiva for several, unlimited years, for the benefit of Clal Yisrael. Somewhat similar to our Sages statement that one thousand students enter for mikra (Tanach). From there, only one hundred go forth and succeed to be worthy of Mishna (the simple understanding of halakha). Of these one hundred, only ten go forth for Gemara (in-depth study), and of these ten, only one goes forth for hora’ah (teaching) (Vayikra Rabbah 2:1).
The New Law
The law in question broadens the opportunity of learning in yeshivas at the expense of army service and the public coffers. This stems from recognition of the importance of Torah study, and the national need to give greater weight to Torah learning in yeshivas following the spiritual and physical crisis the Jewish nation experienced in recent generations. Accordingly, the law grants full exemption from military service to roughly 20% of all yeshiva students. For this, the representatives of the hareidi community should have expressed gratitude to the Members of Knesset and the government, instead of crying needlessly, ranting, raving, and spreading lies, as if nowhere in the world were yeshiva students ever required to enlist in the army.
Anyone Who Says There is No Mitzvah to Serve in the Army is Not a Gadol
Q: Is it true you said that a gadol ba’Torah (an eminent Torah scholar) cannot possibly say there is no mitzvah to serve in the I.D.F.?
A: Indeed, anyone who says that it is not a mitzvah to serve in the I.D.F. cannot be considered a gadol ba’Torah. There might be a debate between gedolei ha’Torah about the number of yeshiva students who need to enlist; there could also be gedolei Torah who believe that in the present situation, which is not an immediate state of pikuach nefesh, it is better for Am Yisrael that all yeshiva students continue learning, including those who do not study diligently, because in the army they are liable to decline spiritually. And although we believe their opinion is mistaken, the debate remains within the framework of the details of the mitzvah and its obligation. But no gadol ba’Torah can possibly claim it is not a mitzvah to serve in the army, just as it is impossible to claim that a person who saves a human’s life, or settle’s the Land of Israel, does not fulfill a mitzvah. If he does make such a claim – this proves he is not gadol ba’Torah. According to my knowledge, the rabbis who are considered gedolei Torah in the Hareidi community, such as Rabbi Eliashiv ztz”l, Rabbi Shlomo Zalman Auerbach ztz”l, and Rabbi Ovadiah Yosef ztz”l, agreed that it is a mitzvah to serve in the army, and only opposed compulsory enlistment for yeshiva students at the present time. In contrast to them, members of Satmar who claim there is no mitzvah whatsoever to serve in the army cannot be considered eminent Torah scholars.
The Difficult Claim against the Hareidi Community
This is the difficult claim against the Hareidi community: why don’t they explicitly say that those serving in the army fulfill a mitzvah? Why don’t they pray for the welfare of the soldiers? One can argue about the need for yeshiva students to serve in the army, and claim that the mitzvah can be fulfilled by others, but how have they allowed themselves in heat of the debate to erase a mitzvah from the Torah?
This complaint is directed primarily to all the mashgichim (spiritual supervisors) and various spokesmen, however, the eminent Hareidi rabbis also bear responsibility. For various reasons, most of them avoid speaking about this great mitzvah, thereby giving room to the serious mistake of many of their students, who brazenly dare to claim that serving in the army is not a mitzvah.
Mobilization for Guarding the Sanctity of the Army Camp
If the representatives of the Hareidi community would invest even a tenth of the effort they devoted in the fight against enlistment to the struggle of preparing the army for the absorption of members of their own community, they would have been much more beneficial. Because then, the fear of the young men declining spiritually in the army would wane, and all those yeshiva students who do not study diligently could enlist in the army without fear; subsequently, most of the complaints against the Hareidi community would disappear.
At the same time, they would assist all those frustrated young men who are unable to find their place, and thus strengthen the IDF in terms of security and spirituality. Consequently, they would have a positive effect on the state of tzniyut (modesty) of all soldiers, and as a result on the entire country – not unlike the religious soldiers – the yeshiva students – that by means of their good example have already influenced the entire army today – until gradually the IDF will become much more fitting for religious individuals. And as the number of serious, observant soldiers increases, so will we merit greater sanctity of our military camp, and as a result, be privileged to see the Final Redemption, speedily in our days.
This article appears in the ‘Besheva’ newspaper, and was translated from Hebrew.
Avram, the whole world belongs to Hashem. So do all of your possessions (Haggai 2:8). However, Hashem gave us the use (Tehillim 115:16). That is why it is called Eretz Yisrael.
Chazal speak about the dangers of a talmid chacham who has bad middot. The Gaon (Even Sheleima 2) goes even further and says that unless a person consciously works hard to change his middot learning will make bad middot worse. This is why Torah is compared to water. It makes everything grow, both flowers and weeds.
Anon1m0us, it is not a blanket waiver. See Ramban on the parsha. The whole process was designed to throw cold water on the yetzer hara. BTW, after the Six Day War a French correspondent went to Gaza to collect atrocity stories. When they told him that there had been no rapes he wrote that Israelis are such racists they will not even rape Arab women. There was also an incident during the first Lebanon War where IDF soldiers walked into a grocery, took some groceries and then paid the owner what he said they cost. The IDF is the most moral army in the world. In fact, American generals complained about the high standard the IDF sets.
Moilech, on what basis do you have an opinion? Are you a senior security official? You don’t even know what you want to study yet.
As for control of Ha HaBayit, do you believe that it is ours? Do you believe that EY is ours? If not, what are you doing here?
5ish, you are correct. The Medina is about being the foundation of Hashem’s throne on Earth and a light unto the nations. This, however, unfolds gradually in stages (Yerushalmi Berachot 1,1). Already countries all over the world come to us for advice and seek good relations.
The Gra says that some of the erev rav appear quite religious.
Ubitquin,
2. I urge you to take a remedial reading course. I pointed out that you distorted the SA by truncating the halacha. It explicitly says that only foods necessary for life have a profit limit. I pointed out that today everything has substitutes and many people do not eat bread during weekdays. Some people never drink wine, which is also on the SA’s list. I also pointed out that free competition would keep prices down. The officers to whom the SA refers could be prosecutors who fight coercive monopolies.
3. Be pious with your own money, not with others’. When Avraham Avinu refused to take even a shoelace he also insisted that his soldiers receive their shares.
4. I do not believe that there is a view to favor unrestricted competition in America. Look at all the rent-seeking licensing laws. LA even has one for flower arrangers (it is being fought in the courts).
Actually, some courts have exonerated bullies on free speech grounds. See First Amendment experts weigh in on whether schools can suspend students for social media activity by Nour Habib in the Tulsa World.
Ubitquin,
2. yes.
3. “The Chavot Ya’ir reasons that David considers this trait a sign of piety precisely because it is technically permitted (as long as one is a local resident). David commends one who refrains from competing with his friend for going beyond the letter of the law.11 The Pitchei Teshuvah also cites the Beit Efrayim (Choshen Mishpat 26-27), who writes that common practice in his community was apparently not to follow the Aviasaf’s view. His community permitted entrepreneurs to open new hotels at the city gate, despite the fact that all who entered the city saw the new hotels before seeing the older hotels inside the city.12Some authorities are even more lenient about competition. The Beit Efraim (C.M. 26) rules against the Aviasaf’s view, and the Tel Aviv Beit Din (Piskei Din Rabbaniyim 4:9-32) also leans this way.”